Yesterday in Vespers, we concluded that the song of Benedict Cumber's song of Alleluia, Alleluia, and the beauty of all who sense it, spoke it up, and sang it in the spirit in which it's supposed to be sung. I mean, in the spirit of risen saving. Let us pray to the Lord, Alleluia, Alleluia. These words and the melody accompanying it are words of liberty, words of the Spirit, words of joy, words of enjoyment. And then this morning, we start to read forward And there in the field, the forest, there is there the old manna, the groaning, groaning of the prison, groaning of the bond, in darkness, longs for the life.

[01:22]

And between these extremes, Our human existence, our human life, moves on. The new and the old, man is growing and man is falling. If these thoughts accompany us today, then we will generate a completely new path from the exhaustive year. I'm going to look forward now to then and then to the preparation for Easter. And at the beginning of this new section of the Encyclopedia, the Church forms, in the essence of the Vigil, the Vigil of our attention to man, to man who is the purpose of all restraining doings of our mortal life. And so we pray today, we make the words which describe the creation of man.

[02:37]

Let us go into the voice of God. Let us make man as we have made him in our ignorance and rightness. Let us make him our enemy. and thus make him male and female. When we are telling these words, we are usually understood in this way that man is image and likeness of God because he has a spiritual soul or because he has a reason. that to His reason He is free, and therefore He is able to exercise royal power in your honor. He is the lieutenant of God's might, your honor.

[03:41]

And therefore our living things in this world are what others believe. But when we really consider the text I think the distinction between image and likeness in the light from which he would take it, maybe could be done in a different way, would be understood in the light of the second chapter of Genesis, where we so clearly see a distinction made between the bottom of man which is full in this description by the hand of God out of the dust of the earth. He has made it so, God made it in Him, the life in Him still.

[04:45]

And in this way man became a living organ of repentance. So there are two basic way of things to consider in heaven and on earth, and that is His body, and that is as a thread for the walk of His soul. The other is, it seems, that the original text can be translated fairly well in this way, that God meeting the man on earth in a form which is worthy are God's image. To debate a distinction between a form and an image, be great or look safe, or fake, than I hope. Those two things are certainly not the same. Our forming place, no doubt, is not made in the image of God as in God himself, earth, and heaven above.

[05:49]

But there is no doubt that our body as a whole corresponds and shows the glory of God in a completely unique way. Our documentary series report is the manifestation of enlightenment. It is therefore a form which is worthy of that which it carries and which And what does it carry? It carries in itself the icon of God. The icon that is the image. The image which in some way offers, contains, and represents the reality of the things that it represents. And that is important. While the form of that is what Certainly, there is a basic idea of Scripture.

[06:53]

The body of man is, shows for the dignity of God. It is all one. It is something one. It is something that stands far beyond the dignity of the elder. Man with his faith, Man will dispel it. Man can stand against a weapon. His whole external appearance is really that of a mutant, that of a weak creature. On the other hand, we are a whole beginning of that. Be what we call, maybe in English, a likeness. This likeness There is something different. There is something about me. I am not different from the rest.

[07:57]

How is it that we translate these things into our human tongue? What really it is? Something that is God's God. Naturally, it must be something in which the God sees me instead. In other words, it must be a mirror, a mirror that is able to reflect the image of God, in which God seeks himself. So the life of this man seeks to enrich the therein God-orchestral part, the ego, man and God, to form the creature enriched and enriched God has pleasure. Within God has hope. Then it seems we can become God's friend. Then it seems we can become God's companion.

[08:57]

So it must be in this idea, it must be something facing God, reflecting God, answering God. If that is, if that is the essence of it. If that is, of course, what has been in that is the Spirit. the spirit, nor the heat, nor the dust of this world, that is the matter out of which this external body is made. But the thing as it were in which we imitate is the spirit. The spirit, as one can say, the beating of the heart. Now, we go a little further, and I wanted to call attention to two things. Before they split, there was the essence of man, and in each of them, we've seen, before they split, we've seen that he was created male and female, man and woman.

[10:14]

Now, what does that mean? And also, I'm going to be calling back at the end of that to make your attention to the fact that when God creates man, this is announced in a solemn way. Let us now make art. The art would be understood as a heraldic, what we call, of matters, approval of matters. This lack of strength should be understood, it seems, as the manifestation of truth, as the dignity of the public anonymous. This now feels the climax. This, then, is the climax of this whole act of foolishness. But they ask me that they should not forget that these words were read and were recited at home, and they were made and contemplated by those apostles and teachers that later on were filled with the Holy Spirit of the risen Christ.

[11:38]

And the outstanding of these doctors and teachers is Douglas Lee St. Paul. And when St. Paul speaks and alludes in how many places he does, to this decisive statement of truth concerning, let's say, the essence of man and its relation to God, as God of image and likeness. He brings in, in his wisdom, his understanding of the original thing, Is it something that you read into the Orphanage of Faith? For there is no doubt about it. There, St. Paul, in speaking about the darkness of God in man, first refers to Christ the Lord, to the Second Person of the Holy Trinity. Let us think that we can hear the Father speaking to the Son,

[12:44]

The Son is being an idol. He is a true and real idol in the sense which I have explained before. He is our same substance and essence with the Father. He is therefore the perfect mirror of the Father still. And in this idol, the little man is to me. Christ becomes, through his resurrection, a believer. The fear goes against us, we know it. And in this, and in the power of His Spirit, He then, through baptism, actions those who are of His own blood, who are the mentors of His Church, who are the venerables of His mystical blood. And let us say to Paul, who speaks of our faith stately, what comes to his mind? whose mind prompts the last sentence which closes the manifestation concerning the essence of man and image of God, even created as male and female.

[13:59]

I mean that sentence in which it is said, and for this reason man will indeed lead a house, and it will lead him to his wife. And this involves at least a great mystery, but I'll stay in Christ and in literature. So maybe this really also involves to see really the life and deepness, simply the lightness of man in relation to God. In the fact that it is really created as man and God, And this creation of man and woman must be seen in that duality between Christ and His Church. Christ is the man, Christ is the giver, but His Church is no one.

[15:01]

The Church is the one who is Christ-imagined, who is Christ-made, the glory of the man, our Lord and Father. Reflecting the endless mirror, and in this way being transformed in his likeness from glowing gold into powder of the spirit. Now St. Paul says there that he really touches upon the state of those who are engaged. So let us then, my dear friends, declare that these weeks which we have been completing that we are going to now, and that, especially, we are going to see, that there are deeply, that there are filled, that there are, that there are, and consist, in this very process, where we, entering into the spectrum of the exalted religion, as Church, as world, as God, as those that we ought to

[16:12]

who are living to obey, as those who are waiting to receive the re-engagement of this season, in order to be re-captured by the hand of God, which is His hand, His vessel, perfectly on the floor, that we can clear for the walk, He placed beneath to eat the In the likeness and unity with Christ, we can and will see the fullness of the Holy Spirit, in which then again we can sing anew the voice of liberty and the voice of man, because there is in it the oral history of man, and our own faith, our own mystic the successful figure of our love. Consistent in this, if we agree as it were to become God of the blind, if we agree and in obedience listen, in which we cannot get ignored and get disturbed in our state, become prisoners of our sin, but listening and receiving the Holy Spirit

[17:36]

become children and true elites, alike every other, participating in the glory of our Son, and singing not songs of mourning and of mourning, but songs of triumph, the Alleluia, let us give praise to God.

[17:58]

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