already for a long time, to tackle a problem in connection with our considerations of the sacramental mysterium, the doctrine of Odo Kersen. Do you remember we spoke about, what we call, that the sacraments are called a mysterium. in the mystery. And one of the aspects which this word brings to mind, the sacraments of the Church on mysteries, is the aspect of their transcendence. The word mysterium, mystery, is a pointer

[01:01]

points to God in His stated ways in inaccessible light. The world cannot be named. The world we cannot grasp. We have, it's impossible for us to form a concept which would be added And if we call the sacraments mysteries, then it brings just this aspect to mind. It will prevent us from an undue familiarity. Sometimes the sacraments, because they are bodily material things.

[02:03]

They take their certain rites, take a certain time. They are frequently repeated. Many people, many Catholics in our days attend daily Mass, may receive daily Holy Communion, so the dangers there, that a certain familiarity develops. And this aspect of the consignments of the Mysterium, which gives to every sacramental action a specific element of solemnity, and which should inspire awe and into the hearts of those who assist at this sacred action. This is brought out by the word, by this term, mystery.

[03:12]

And certainly that is good enough, because, as we said in the beginning of these conferences, there is a tendency to humanize love. And within Christianity, whereas we know God, the Son of God, has become man, has become one of us, and then puts himself, as it were, at our disposal, Day after day, in the sacraments, especially in the Holy Mass, receiving of Holy Communion, the danger exists of this wrong timing. And we can see that very often, all things that man becomes accustomed to, very after a while, are out.

[04:17]

to lose their path. Then we have approached the conflict from another point, because the Mysterium does not only point to the inaccessibility to his transcendent majesty and glory. For to us as Christians, we know, and anybody who reads the Gospel of St. John realizes it, that his glory has been revealed to us of the cross. The word has become clear, And we have seen his glory. His glory is the sinless love with which he offers himself to our sins.

[05:29]

In the likeness of sinful flesh, in our lives it will trust except sin. This is a mystery. Mysterious. The Mysterium does not only point out the sublime character, the greatness of God, but the Mysterium points out the approaches everywhere. The tip of the heart, the tip of the heart, And that is the way in which he, in his wisdom, in the counsel of his heart, and the eternal thought of his heart, has saved us by sending his Son, our Lord Jesus Christ.

[06:36]

That is, it is still, as we know every human person, has his secret, his mystery. What is his secret? It's his heart. And it is his heart, especially in the power of loving, of turning to the layman, turning to the other one, in that manifestation of love. That is the mystery of why, because it is completely free. It is withdrawn from any attempt to force. It's man's own innermost secret, and he alone is able to dispose, and therefore to turn and to give his heart to somebody else. That is therefore something which is withdrawal from all intent to analyze it, to force it, to take a hold of it.

[07:50]

Withdrawal from any human speculation on any human being. That is therefore strictly a part of man, is the secret of man, is a mystery. As Jeremiah, the prophet of Lahore, points it out, how deep is the heart of man, and who is able to know it. So there is the other, the sacraments, and again especially the sacrament of holy mass, is the renewal of that eternal thought of God's heart, in which he decides to save us from our sins by making his soul sin for us, by letting it die as propitiation for our sins. So it's the work of redemption which is the secret of God's heart. And when we speak of the sacraments as mysteries, that they live.

[08:58]

This idea of God's secret, the secret of God's Son, made man to die, that is related to it. And that's the content, of course, of this. But when we speak about this theorem, we also realize that there is a third aspect, by the state of human beings, we understand in the field of our religion, we understand an action, an action which in symbols and in signs represents or makes present again a circumstantial event. And there is the other, the third aspect of the Mysterium.

[10:02]

The Mysterium is, and the sacraments as mysteries, are representations, or as we say, commemorations, memorials, of past events. Help for mainly the analysis and reflection of future fulfilled. Make present and accessible in this hour time. One of the predominant notes of the liturgy of the church and their first celebration is the word today, holy. Today Christ is born to us. Today Christ risen from the dead. So on this feast day, the saving event of the past takes on a presence in the church, the celebrating church.

[11:17]

Abbot Vandier's book, The Key to the Doctrine of the Liturgy, points out this aspect of the mystic. Through the sacraments, he says, it has become possible to convince far distant beings in one point. Through the historic acts of centuries ago, are renewed for us with great reality, and we anticipate a future in a very definite way. All the statements give us the blessed power of stepping outside the present. As, for example, a Baptist is not any kind of cleansing the soul.

[12:21]

But it is a cleansing of the soul, which is a burial with Christ, and which is a resurrection with Christ. Baptism, therefore, is not only a present act, But it is also the past that was, and it is the future arising with it. So therefore, you see, sacraments have this specific aspect. They are, it is, as if time were crystallizing. Time would be condensed in. the past and the future, how we enter into the present. Now with this then, you see, we enter into the problem of time.

[13:30]

Time, this concept of Mysterium, is connected with It certainly adds to a certain idea of what time is. In any ritual, liturgical ritual, time seems to be, as we said, condensed. Now what does that mean? That means that the quantitative aspect, or what we may call the external, or one can also say mechanical or mathematical aspect of time, is superseded. The one out of the order

[14:34]

and the relative distance of, let us say, one world from the other, that seems to lose its importance. Instead, the event, and if one can say its impact, or let us say its importance, take over. Sacramental time is a time of wait, fear, filled with event. It is like space. Every ritual supports the space. Ritual always creates a microcosm of space. a determined small space as an imitation and a representation of the fact across.

[15:43]

You can see, for example, in the Australian Indian, the ritual of the American Indians. There is that cinder there. The house in which the ritual takes place is always thought of as a copy of the universe. And in this universe, in this house, in this current condensed space, then, one can say the event, the event is condensed, is made full with reactive, with power. The sacred, every circle, which will house, which now has, for example, a central post. This central post is, when I call it, for example, in ritual or in mythology, it is the world tree.

[16:50]

It's the world tree. That central axis of the universe. around which all the events turn in a sacred turnus. And this turnus is turning around the central pole, the central axis. There is the condensation of the life, the title of life. So, in a solemn position, this central pose is the turn around the center. So, therefore, there is a condensation as a way of speech in ritual. And in this way, the ritual is a condensation of time.

[17:52]

Therefore, we celebrate the Christmas Day or the Christmas night. This specific time is very evident, of course, on Easter, Easter Sunday. Easter Sunday is the day which is, as I say, filled with the power of the resurrection. It's one of the reasons why we do not celebrate the Easter day simply in a mechanical way. Far away, let us say, the determined day of the month. And it would be a pity if modern practical sense, you know, would ever prevail in bringing that about to the heart. But happily, businessmen of our time, the merchants are, you know, and the schoolteachers too, you know. Easter, you know, Easter is there, and then everything has to be, you know, the way, you know, the way should be a different way.

[19:01]

So, so, says Tom Kinney in C-School, why not celebrate Easter? Every year, you know, first of all, I'm happy. Don't let your instead of all these complicated, you know, combinations and calculations and so on. It would be very bad. Because Easter, of course, is really the era of the sun, of the twilight. Therefore, in a certain order, you have the sun and the moon. That's what I wanted to say later on. You know, for example, the crops. the old representations of the crucifixion. There you can find the carpet down into the middle of the lake, of course, in our times. There is the cross. The cross is the world's tree. The cross is the ax. Stack hooks, it will be to all of us.

[20:06]

The cross stabs the confusions in their world. Stuck brooks and vault doors. The cross stabs and the world turns around. That's the thing which is based on the liturgical approach to life. An approach which, of course, nowadays, as I say, has given way to the business. And that creates the difficulties for Easter. But in our own, in our presentation of Easter, it's always in the center is the cross, then on one side is the sun, on the other side is the moon. So this one Easter day is the axis around which the sun here, here, and the moon, not have had the two aspects of time, of time here on earth, this cosmic time.

[21:17]

One will be turned by the sun, the other will be turned by the moon. And that totality, one can simply say, day and night, day and night, are redeemed. into the fullness of time through Christ's death on the cross and his resurrection, his past. So, there you see already, I think that's enough, you know, just to make you aware of the fact that here we interact with it not in calculations of always 24 hours, you know, a day, and then so on, and then a fixed day, you know, for Easter, mechanical, but here is a fluxus. It's a different approach, different idea of time. And I think it's very important to remember that, because you know that we, while all that, you know, people's time is completely determined by watches, and by the hand, you know, of the watch, going and rubbing in a deep, predetermined, let us say, length of measure of time, one way or the other,

[22:42]

And then it goes all around and that then drops the 12 hours of the day or the 24 hours of the day. That is in one way, sure, that's our, let us say, that's the kind of time we usually live. But you know very well that mankind today, in many ways, we volunteer against that. And that today man becomes much more conscious that, oh, let us put it this way, that time is something in the end. It's not something that runs round on a watch, you see. Something in the end. I remember I remind you of the question of what we call existentialism. The analysis of man, of his existence. and the specific character of its existence.

[23:45]

In the Hebrew, in the Old Testament, they would call that the time, or better, the day of man. The day of man. And of course, today, modern philosophy, the great extension, concentrates on this question, really, what is the day of man? And the earth, of course, is a different item. And it's an idea which is absolutely not new. It's an idea which is completely from the Old Testament, through the whole scriptural tradition, completely familiar to the religious. St. Thomas, later, scholastic philosopher, always distinguished, and that we must keep that clearly in mind, that we Time as a measure and time as existence. That's the basic distinction.

[24:48]

Time as a measure is, of course, any self-entity. Time as a measure is only a figment of a construct of human reason. It's a way of measuring Of measuring what? Of measuring time as duration. Time as duration. But what is time as duration? That certainly, I mean, time is not a substance floating about in the sky. That's it. What is time really? Time is simply nothing but the existence of things. That's what is time. But of course you are not satisfied with that kind of definition. And that is true because it isn't only the existence.

[25:53]

But what do we indicate when we speak of time? Time is continued existence. Those, that is the specific aspect, which we mean when we speak of duration. Duration, the duration of a thing is the continued existence of this thing. That's what we mean by time as duration. Therefore, naturally, time really is a substance. Time is an event. Time is a development, not a measure. That is a difference. So let this approach to time, to define, to see that time, if we take it according to its existence, to its reality, it is the continued existence.

[27:03]

And of course, in man and in all things that are destructive, continued existence, what is it in all things that are destructive? It's a constant fight against annihilation, against disappearance, against disintegration. So therefore in these earthly things, what is done? Time is the tribal over the inner destructibility. Possibly one can say it's a constant triumph over death. And that is naturally, that is also what is entirely static, that purement is, as far as this might be, is exposed to death.

[28:16]

But of course in man there is more. There is time, there is existence, there is not only this inner, let's say, putting off of disintegration and of death. It is more to that we come then later. So in this way we must distinguish Thailand is really existence. That is also the reason why we speak of various kinds of Thailand. For example, everybody knows that God cannot be, as we say, measured by time. And we say God is not subject to time. But what do we say if we want to express God's time? We say eternity. Because eternity. But now, what is eternity?

[29:23]

That also every one of you knows. That eternity is not time for moments, infinitely added to them. That is not eternal. Simply a fluxus, a continuum of one moment after the other, only with that specific difference that there is no end to it and there is no beginning, no first moment and no last moment. That would be an extremely poor idea, a wrong idea of God's time. God's time is eternity. What is it? The beautiful, beautiful definition we have of scholastic philosophy, which is, I can again say it so, so what?

[30:26]

It's existential. Eternal times. interminable suite, total simul et perfecta possesio. Interminable suite, total simul et perfecta possesio. On the underlying line, interminable suite, total simul et perfecta possesio. The possession, All that was of eternal life. You see, it's existential. The eternity of God is this life. This life. But what is this life? What is the life? God has him saved. Infinite life, absolutely, absolute perfection.

[31:36]

That is eternity. So you see there, the eternity of God is identical with this life. And that is the reason why, for example, we speak also of the ending as not being subject to touch. And for their time, too, we speak of as they are not subject to time, they are not subject to, if not the subject of eternity, naturally, but we speak they are the evil, the evil. And the evil is, what is it? It's the way in which the angel as a creature sets us to sleep. and the way in which his life, spiritual, truly spiritual life, develops. Now, I don't want to go into that, but let us see there.

[32:40]

And then, of course, man has his own day. Because the day of man is determined once by the fact that as a bodily being, he is subject to death. And then, on the other hand, as to his spiritual soul, he has power as a player in the era of the age. And that, of course, makes a completely different way, or different, we can say, kind of time for Now, if we have, you know, just a reminder of this, these are ideas of scholasticism. But there, I told you that these, for example, this definition of worship's interminable speed to seem a perfect position, this idea of eternity, naturally is common from the scriptural tradition.

[33:47]

But if you take the Old Testament, out of which the New Testament is based. There you see why the Old Testament time is identical with the events which are taking place. We speak, for example, of the Old Testament and the way we see it. The season which gives us a say The dominant event is right. You know, time is right. The rainy season is, if we call it, right. Or, I told you before, the day of man. What is the day of man? The day of man is the existence, the life of man, the life of man and the here and now, his fate.

[34:50]

The events that happen to him. There are good days and there are evil days. That means there are days which are filled with good, happy events. And there are evil days. Days which are filled with evil events. That is then the reason, by the way, why times of the same substance are like it. Therefore, if somebody knows that there is a dance in here, so that he feels that it is the essence of his courage and strength, then what says of him, he returns to the day of his youth. And the same is there also true in connection with the year.

[35:52]

There will be true. There are certain phases, certain times, we call them seasons. And these seasons are recurring. And if a season returns, comes back, we call it the turn of the days. as Anna when she wore a swan at the turn of the days, that means when the same season was coming about again. In fact, as I told you, that is the importance for the determination of Easter, the specific position of the Easter night, which is determined by the the Sun and the Moon. Why? Because the Sun and the Moon mark the day, or also mark the various places of the Moon.

[36:56]

The week is always a certain place of the Moon, and you know that it will win. The Moon is characterized by doubt in coming to life. The Sun is always the same. Why? That disappears and comes again. The moon before the arrival of man, he dies. He turns into darkness. And then comes to life. Then we speak about the new moon. And this new moon is the beginning of a new life, of a new period. And therefore, the new moon celebrates a feast. in the Old Testament. That feast is called the new beginning. The new moon. And out of this new moon, that is, as you wish it were, the head of the moon.

[37:59]

And out of this new moon there develops, you know, increasing and decreasing the voltage of the moon. And so the year the distance, the sun, as it fills every season with a certain substance, fills the spring with the substance of new life, fills the summer with the substance of maturity, and so also the day. The Jews in the Old Testament The day is never composed of 24 hours, each hour mathematically or mechanically the same, in a qualitative sense. No. It's determined by qualitative. And there is, therefore, the Lord. What is the Lord? The Lord is simply that part of the day which is dominated or which is filled, which is characterized

[39:09]

by the sun rising and driving away darkness. And that is morning. And wherever and whenever that happens, when light drives away darkness, that is then called in the New Testament, morning. Morning. It's that beautiful word, morning. And in the morning I sleep in your mercy. Why? Because they live by trying to break darkness. That is the reason why in the morning, when this happens, we sing the praises. Because at the time, that's when the sun shines and darkness is put to flight. Of course, what does a man do? He praises himself. The victory of the Son. Lord's praises.

[40:12]

And that is, thank God, on monastic day, we still have that. For the keeping. And when you have, for example, you have the next pretext, you know, the morning comes to its fullness. at 12, between 8 and 9. And that is there for the time, 1 or 2, when, ordinarily, the mass is celebrated. And then for 12, or 6, or 2, about noon, that is just 2 o'clock, of this, that whole part of the day is called the glow of the day. In the Old Testament, that is the glow of the day. Or the heat of the day. So that when the sun is in full, the room is locked.

[41:22]

So that it becomes too much and man has to hide from the moving waves. And then comes the next phase of the day is called the breeze of the day. And the breeze of the day is usually between 2 and 3 o'clock in Jerusalem during the summer. The breeze comes from the ocean and brings coolness. And therefore people then come out to eat. Of their houses, everything was shut. And most alums now, they sit on the roof tops. In the little penthouse. And that's then the breeze of the day. As it's said, you know, and the Lord was walking in the breeze of the day. When he was looking for Adam. So, therefore, you see, that's the point.

[42:29]

Time is determined by the events. Time has a certain character, as we can say, a substance. Therefore, also, the day itself, not divided mechanically, mechanically, the quantitatively equal parts, but according to the particularities which the sun, so which are the interests of the sun of the day. So this here is how you have, you see there already, that time is determined by certain centers. Centers that radiate activity and power. as the sun and the moon.

[43:31]

And you know very well that in Genesis, after why they set out this whole creation, after the plants, which are the children of the light, you know, grow there across the creation of the sun and the moon. in order to rule over the times, eternal the times. The word which is used there in Genesis, the 14th verse, the first chapter of Genesis, the word which is used there is the beautiful word, moment. And that is a, that's a typical wonderful word which gives you the Israelitic Old Testament concept of time. Moed. Moed comes from Ya'at. Ya'at means hour.

[44:33]

And the best, the best way to do it, to translate it, I think, to English would be to date. Date somebody. Fix a date. Your heart needs to fix a date. And a date, of course, for what? For getting together. That's what makes life worthwhile. That's the event for that. Not to live as a solitary on the housetop. That's a miserable existence. That is not, that's not really, you know, good, blessed days. But meeting the other, that's the event which marks the day of heaven. And therefore, wait, you know, means the place where the other one is dated. For example, you say that, you know, you say that to, you know, a boy and a girl, you know,

[45:39]

What do you say? Going steady? Something like that. Then they date. The boy dates the girl. Dates the girl. See? And makes an appointment. That's exactly what war aid means. It's an appointment. And everybody, of course, knows why they like that. As well as those who are immediately involved in the dating business. State, you know, is an increasingly important thing. Everything else has to, you know, be left behind. This is the moment. The moment. And that's exactly, you see, that is why the place, the court place, they'll wear. Now God meets the people. The tabernacle is called, we translate that, the tent of meeting.

[46:46]

The tent of meeting. Now, the word mori is used there. What does it mean? It is the tent where, or one can absolutely and rightly put it this way, God, the white wolf, you see, dates Israel as God. That's the tabernacle of dating. Where God, the white wolf, dates Israel as God. That is the tabernacle, the tabernacle, the tent of meeting. Now, there you have one way or another. You know, just think a little, think a little bit. The time that's running out, that is the time. Watch the old man, watch. It's running out, and I'm sure that some other people, you know, too, looked at it. And now they're moving it up a hand.

[47:50]

I think we'd better leave it here. That's wonderful. You know, it's really something that comes from, if you understand that, you know, and really then, you know, wait, you know, and wait in your heart, then you know right away, you know, what is time, you know, in the liturgical scene. You right away know it. Because there's the tend of meeting what is, what feels the time, what makes the time. God told him to me, that's, we call it blessing. Blessing. That's the essence of thy worship. Blessing. God bless you. I call you to blessing. That's that wonderful word, you know, from Exodus, where God speaks, you know, of the tenure of dating.

[48:59]

And then he says to his wife, I come to bless you. Therefore, one can say, you know, that in the Christian sense, the essence of time is God's lawful. And that is why we speak, you know, for example, of this, because how does the blessing of God come to us? Now, how does he date us? Saving his soul. Becoming man. Dying for us. It's the wedding. That's the wedding. Dying for us. And then renewing his complete giving of sin. In every part. That's the time. That is what is represented in every mass. That's the substance of that whole action.

[50:02]

Therefore, too, in mass, too, you know, don't look at it. Give it time. Or take it up in that. When does time go very fast? Just later. If. The lover and the beloved meet. Then time comes. What does God say? Love wants eternity. Daily eternity. See, that's the meaning. That's the lesson of God. That's what happens when So let us think about it, speak with it, and all that. And we will now have an essay in the year of the 1960s.

[50:59]

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