Many of our own homeless, he had this. That was what we called it to continue with what we had in the garden in explaining the constitution of the church, the Sigmatic Council. We had spoken about the people of God, the very fact that God deals chooses to deal with the people and ways of his salvation, he makes it clear to us what comes up here. He says he has pleased God, however, to make men holy and saint, not merely as individuals without any mutual bonds, but by making them into a single people, a people which belongs to the same truth and serves them in holiness.

[01:10]

Out of the way in which this, let's say, commune with social accounts of salvation, Colin Spearman, to us naturally, is the ecclesiastical assembly the assembly, the assembly of the church, as people of God, is for worship. And in this assembly then, that is what we spoke of for the last Sunday and together, during this assembly, the threefold character of the people of God as a priestly people, I mean, character, the beastly character of evil, and the royal character of the people, and the prophetic character of the people, are manifest, are witnessed.

[02:14]

So we were, last time, on Sunday, we spoke about the, what the council says about, in 12th paragraph, this constitution on the church, The holy people of God shares also in Christ's prophetic office. It spreads abroad and they make witness to him, especially by means of a life, faith, charity, and offering to God a sacrifice of prayers, the tribute of gifts, which gives honor to Esther. That is what we wanted to talk about tonight. This specific witness, prophetic witness, object of sacrifice of praise, the tribunal glimpse, which is upon unto his name, in the liturgy of what we call the liturgy of the word.

[03:16]

Now this liturgy of the word being described as been described by Saint Paul in the 14th chapter, is the first epistle to the witness. In the 12th chapter of this epistle, St Paul having stated, one also is quoted by the council when it speaks about the prophetic gifts of the people of God. The council then, very significant work, quotes 1 Corinthians 20, a better and 1 Corinthians 27. And by that, every sacrifice, the thought of Saint Paul, allotting his gifts to everyone as they will, Saint Paul says. And that is what the power supports.

[04:20]

And in 27, the manifestation of the Spirit is given to everyone What was it? So the accent is very smartly here, especially in prophetic gifts, speaking about the parents and the spiritual, the spiritual, and every book, every baptized, everyone who is incorporated into the body of Christ, is in that way, endowed with gifts of the Spirit. Now, we spoke about that. last time. But in this, as St. Paul explains this in the 12th chapter, where he speaks then about the Spirit, but in a variety of gifts. So the church is not uniformity, but variety. The church is a body and it is not simply

[05:23]

a gathering of those who are equal in every world. As we are evident in chapter 12, in chapter 13, it Paul mentions, what is the most important of all the gifts of the Spirit. And then he plays this chapter, and what we call love, where the Lord is a Christian, says, as the gift. of all gifts. And in chapter 14, then, it makes this, and that's where the goal, the measure for the gift. And the problem, then, having put to him by the politicians was this, which gifts of a spirit is better than that of Tom? The gift of Tom Or give the arms.

[06:26]

And it is evident that the Corinthians prepared a part of the fact that there are many people there who were able to speak in tongues. There's also evident that the Corinthians kind of liked it. Thomas was suddenly, no one has said, Paul immediately explains it. was the gift of tongues. The gift of tongues is that somebody is under the influence of the Holy Spirit, utters words, which are, let's put it this way, beyond the understanding of the audience. I don't define in which way. Some people say, though, speaking in tongues means speaking in foreign tongues. Sometimes you know that, you know, that that is true. For example, four acquaintances that have heard of at least of Theresa Neumann.

[07:28]

Theresa Neumann is certainly a whole person, yeah, completely dead, and she in ecstasy would, for example, speak evil. Professor Woods took these girls down and says, yes, perfect. She speaks. So therefore, those gifts also can be this piece that the first trials of the Church and the whole one of the Spirit was still yet much in the process of fermentation. So with such a status of historic development, the manifestation of the Spirit are intensive, maybe not so, more abundantly given than the exact one was, but I mean that is possible.

[08:47]

but speaking obviously of the people, and speaking exactly in a way which is not understood by what St. Paul has the idiotics, and means the syndrome, the unencoupled way. So maybe some people have a way, a way, you know, and have a lot of philosophical or theological types that they do follow. The tongue has this St. Paul now, and that is important, St. Paul doesn't condemn the gift of tongue. It is very characteristic in this whole context that he considers the gift of tongue, St. Quillian only here, in the general context of worship. So it is In our collection, it is clear from the text of chapter 14, it is a prayer, the gift of terms.

[09:56]

What is part of the gift of terms is prayer. But of course, as St. Paul says, it is a prayer in which the spirit in one speaks to God. But in such a way that those who are vowed cannot take part or as Saint Paul puts it, they can't confirm it, I say, Amen. Amen means this is true. He softly speaks in tongues, which I can't understand. I can't confirm it with Amen. In other words, the one who speaks in tongues by the varying gears, which is, I repeat again, is not for them, but Saint Paul, He is our ever isolated in himself. And what is manifested is his own relation to God, his personal relation to God.

[11:01]

And what is the prophecy? Prophecy is that gift in which a word is uttered to which the congregation can say, Amen. which is therefore St. Paul would say not only for the spirit, but also for the mind. And this gift of prophecy, that is considered in the night of charity. If charity is the very part of the spiritual endowment of every Christian, then naturally, seeing in this night of charity. The gift of prophecy is higher than the gift of tongues. Why? Because what is charity? Charity is the absolute root of God. To give, he says, to man.

[12:03]

To man as man. Therefore, it is evidence in the light of charity that religion which reaches man. And I will say not only his spirit, but also his understanding, which is called man. See, if in the center, if the essential gift is charity, what does it mean, come and watch, that is alive, what he has to give, that is given, when he becomes man, You see, you understand. Man is a true position. That is a gift of charity. In the gift of tongues, God remains in his transcendence as the transcendent.

[13:05]

As the world who is, as St. Paul explains it in this chapter 14, who is clothed in mystery. And the tongues speak in mystery. What is the mystery? The mystery is the transcendency of God. Speaking in mysteries means to speak in a word which will respond to man somehow. This transcendency of God, the unruly words. That, of course, in itself has a very good meaning. Also, in the context of Christianity. St. Paul again, I think again, does not consider, for example, the gift of time, sinless faith. But still, it was also the God who gives himself in charity. His always remains, the walking, the subsconditus, the hidden God, the transcendent.

[14:14]

As St. Paul says, he lives in a fire, in a light where no can enter. So, but still, the essential intention of God in the context of his gathering, sending Christ, and sending his spell, intention is to reach the heart of man. so that by receiving the word of God he drew the heart and then may be from within, transformed it that way, reborn in God and become reborn in child. So that is the comparison of the two, the toms and the prophecy. The prophecy is the word which can be, comes out of the spirit, is understood by mind, is transmitted in such a way that the minds of the hearers can grasp it and make it their own.

[15:31]

And in that way, of course, that if that is the case, what happens? Understanding unites. With this understanding, there is unity. Therefore, St. Paul says, I love to speak in tongues when I am alone. But when I am in the Ascension, I rather speak five words with understanding than ten thousand words in tongues. you realize naturally, you realize too that this whole question touches upon the question that we are at present time discussing, also experiencing, experimenting with, and when it comes, [...]

[16:42]

what we call a vernacular way for us, a Latin. Because in that way, we are very, very, very certain that a Latin is that, is speaking in tongues. Again, the poet has condemned it. But at the same time, St. Paul also says, if you speak in tongues for heaven's sake, interpret it, or have somebody there to interpret it. And we can also say that the Church, using that language, it should be the last, has always tried one way, the other, in various ways, and inevitably in constantly increasing ways to interpret it. There's no talk about it. But still, it is evident

[17:43]

as it all emphasizes the prophecy for these reasons. What is, just to say it again, in the prophecy, the whole man is a game. That means not only a supernatural fact, but the whole man, as man, that definitely means with his understanding. that is what makes man better. That is, it's the whole. And the other, the other ways it is, where there is understanding passion. It's not only that the totality of man is in man's water, through the, you should say, through the divine gift of prophecy, completely a gauge, and completely a felt but it is also that the gathering as such, the unity of the church, is engaged.

[18:49]

So in these two words, St. Paul explains in what he found in the Corinthians, the gift of prophecy is, as he says, greater than that of taught. And one speaks about the And the gift of prophecy might be good, you know, too, just in order to implicate a little what is meditating, which by also the word prophecy is used of a type. The Greek word prophetia, in Latin, partly, and in a certain context was translated by the word prophetia. Or peifatio. Or fetaya, peifatio. You ought know that word peifatio. In English, you say peifatio.

[19:57]

Peifatio. And peifatio is the verb of which. For example, now in our U.S. corner, the president of the assembly, For example, the maiden from Serequan to call the priest or the bishop, in a solemn way, announces sentence there, waiting in the usual context of the Eucharistic assembly, disprefantio, which was as prophetia, that means as the gift of the Spirit, though, is so. Do you know also that these practices in the first and second briefs, in order to indicate this kind of actual influence of the Spirit, were, if not improvised, however, freely composed by the bishop, reckoning he was going to celebrate

[21:05]

So they therefore received us as a free gift. And we know that still, for example, in the didacte, that the didacte, for example, says, which makes gifts from Hades and so on, that the prophets around, you see, and celebrate the Eucharist, you know, in that way, the preface, the preface. But of course, in that way, the terminology has been known very well, needed the time, naturally, to settle. But it is really interesting in this context. I just wanted to call your attention to it. If you take, for example, the 1st epistle to Timothy, you take the 4th chapter, you read there the 14th verse, St. Paul writes to Timothy, Do not neglect the grace that is given thee, granted to thee by reason of prophecy, with the lay on of hands of the presbyterate.

[22:21]

Now as that is said then, it would make the present modern reader wonder if a reason of prophecy with a legion of hands of the Presbyterians. He brought goods to understand, as he was understood in early Christianity, prophetype of this solid proclamation, what we call today the Cowboy, the Mouth, the Eucharistic Prairie. And therefore, let me, for example, also, the Paphist, for example, we We remember God as an old custom in the church, very subtle blessings are always done in connection with the seeking of a presence. The blessing of the auras, the baptism of water, the blessing of its church, the peace of the palms, the palms on Sunday, and so on.

[23:27]

So, therefore, if we He, of course, would put the word prophecy in the sentence. We don't understand the word, let us say, prophecy. It would be easier to put into it and maybe it would make some way easier sense. So, for example, there's also in the first letter of Timothy, it's in the first chapter of the 18th verse. I am permittingly discharged by St. Timothy, that according to the prophecies once made concerning thee, thou mayst fight the good fight by means of them. Here the prophecies, the plural, of course, is in some way unusual in this context, but if one would, For example, prophecies, you can understand, you know, as the liturgical lesson, public lesson.

[24:34]

Prophecies, once made conservatively, sounds really strange. If it was according to the Consecration, we can have to see, for example, a nice fight, a good fight, but need some. Maybe, yes, there would be, and I just benched on this possibility, it would make sense. But you see, in this way, you would consider these things, and you understand, by the way, that this prophecy, you know, has, and that is what I want, and also what I'm like now, has a coat set. But as always in this way, as the sins can always have the sins, as for example, a blessing, which the poor innocent has to be, because it is a gift, has to be received by a little.

[25:38]

Amen. Those who receive it, make it their innocent. So in this way, with this thought and mind, would, as I say, listen, you know, so maybe more, but what it was centered in the world process. And that, of course, concerns all of us, especially in the box, but also the opulence. Because I really think that the meaning of the oblation and being an opulence, the association with the monastery, is in itself a spiritual thing. The oblation is the public confirmation of a of an inner spiritual quality that one has received. And this inner quality, this inner spiritual quality, one wants to cultivate. But in order even to realize that, this very simple thing, it is necessary for all of us to think about our being Christians in terms of gifts.

[26:52]

And I mean by that not in step of, but rather than primarily in terms of obligations and duties. That makes always the difference between the Old and the New Testament. So therefore that is the reason why St. Paul takes the great means and why the Second Vatican Council in this providential world and that it happens. opening the doors to the wickedness of divine shadow, pouring out her gifts upon us, and share God's charity. And in this context, there is one, this gift of prophecy, and therefore also the very vocation of the upright, should be seen in this life. You have received the gift If you not have received the gift, if you think on your own deep office, what draws you to the monastery is the inner affinity, the feeling of inner affinity, being drawn.

[28:04]

In Christianity, that is one of the most important things. We are, as Christians, not self-prepared. ascending to the moon and be there. Still, you know, get very far. It's gonna be relative. Then, you see, in every way we think, you know, instead of being propelled, we think, you see, of being drawn. It makes a big difference. And you are the guy, I don't like that. Why? Your own feelings. I'm still silly. You are fairly drawn. You are as obvious, not essentially, propelled to space. But the first law unto us said, nobody can come to me if the Father has been drawn to him, our Lord said.

[29:08]

And that means, you know, in order to come to me, you can't accidentally make this sovereign decision, so I don't understand perfect. This is You must feel this kind of, you know, we enjoy. That means, in the form where we receive the gift. And that gift is simply that you, like your God, the glory of the house of the world. It'd be not much worse, no example. This evening we start singing, come. We sing it in English. There were a lot of times. Now, just make up your mind. Just see what your reaction is. That I'm sure you feel at home. You feel that this is it. Why? Simply because I'm God's child. Simply because I rejoice in His glory.

[30:11]

Simply because I have the responsibility of expressing my love. And in a context which is published less than anything, let's say, of gaining, you know, races, or, what does one call it, indulgences, or anything like that. This is simply free, you know, that freedom, until you are settled in all that price, you know. And there, if you have that, That here is a charism. Here is the spirit. And this is what you will see, what you will ever see. Thanks be to God. And therefore, in your own life, your being in all life, which is the first expression, is that inner contact, no matter what you have, with the church you're playing. In other words, but as you were, as Benedictine, all.

[31:13]

If you, if the Council speaks about prophetic gifts, and everyone the people of God receives, then you think, of course, you have to sacrifice always. That is the only offering that I do with my lips. Not that it is an external thing, not as an aesthetical thing, but as a general thing. And that is, of course, what we try. To do it, why do you feel drawn to me? And that, why? Because there is the one atonement. And that has something to do with our heart. And therefore that takes in the entire man. As St. Paul expresses it, you know, not only the spirit, this is a collection and download, but also the mind means the inner capacity of fairness, but to see it as his own do.

[32:15]

So in these words, you know, just to listen to it, and to say hard words, which are just meekly, you know, for he who speaks in a tongue does not speak to men but to God, for no one understands as he is speaking mysteries in his spirit. And that is, of course, as to know very well And it's one, I mean, the Church has reasons, for example, that expresses, in some way, expresses this aspect, a transcendent aspect, is the aspect of mystery, the aspect of a certain level, which is expressed there. In that way, it has a certain mission. in the context. We'll always see that in the sacred things, the liturgical action takes place.

[33:23]

Always in a certain atmosphere, the spirit lifts up, out of the equity line. But still, Paul, therefore, I would say this, by merit, marks this element. But, of course, he prefers the prophecy. Why? He who prophesies speaks to men. See, what the difference? The one who speaks in tongues speaks to God. The one who speaks in prophecy speaks to men. And for what purpose? For edification. just this, what is edification and education is to build it up on the unity of the church, edification. How is that done, said Bob Potipus, and these two words are the expectation of the first, encouragement and consolation.

[34:27]

Now, it's not quite right to translate, I wouldn't say encouragement, unless exhortation and consolation. Because those two things, you know, are We are the, let's say, the basic force, you know, in which the word is brought to the assembly, for example, in the context of the literature of the word. The exhortation is addressed to the, let's say, confusion of the will, and sometimes the paralysis which is caused through disorder in which and the exaltation twice completion. But the consolation is the easing of the burden of suffering. Those two functions, or as are important, are the essential functions of the prophecy. He who speaks in a tongue edifies sincerely, but he who prophesies edifies the church.

[35:37]

Now I should like you all to speak in tongues. There's nothing again. Because it's a difficult still. But still more to prophesy. For he who prophesies is greater than he who speaks in tongues. Unless he can interpret. See, there comes the idea of interpretation. So that the bishop and the union may receive anything. But now, Wagner, if I will come to you, I have come to you, speaking in tongues, what shall I offer to you? Unless I speak to you in either revelation, in knowledge, in prophecy, or teaching. If Christ has a mission, if Paul has a mission, had preached in tongues, he wouldn't have got anywhere. He would never have founded a church. Therefore, in prophecy and teaching, there is the way in which he wins the truth.

[36:42]

Even inanimate instruments, like the flute, are all that will change sound. But if there is no difference in the notes, how shall it be known what is pined or hot? If the tongue will give forth an uncertain sound, Who should prepare for that? Nobody understands what is living. People say, do you understand? What's the matter? This, therefore, gives these songs, you know, with a sigh. So likewise, you, unless, little tongue, you utter intelligence speaking, how shall it be known what is sin? For you will be speaking to the empty ear. There are, for example, so many kinds of languages in this world, and not without meaning. If that I do not know the meaning of the language, I shall be to the one to whom I speak a follower, and he who speaks a follower to me.

[37:54]

So also you, since you strive after spiritual gift, seek to have an abominable dream, but for the edification of it, Therefore, it is to him who speaks in the talk, pray that he let him enter. For if I pray in the talk, that is also interesting, and the gift of talks is seen in the context of various acts of worship. If I pray in the talk, my spirit works, but what you stand in is not touched. What then is to be done? I may pray with the spirit, But I will also pray for the understanding. I want to sing with the Spirit. I want also sing with the understanding. Else, if you will pray for the Spirit alone, how shall he, who is the unconstructed idiotic, idiot, say, Amen to God that is given?

[38:58]

For he does not know what to say. For you, indeed, give thanks freely. But the other is not even. I thank God that I speak with all you talk. Yet it shows I had rather speak five words of my understanding, that I may also instruct others that ten thousand words will talk. When it continues to not become children of mine, That is true. And in mind, in which, that is that wonderful thing you always understand is in the light of mind, Agape was the immature man, and therefore with all his happiness. And if somebody speaks in tongues, he says, it's one for those who do not believe, but for the believer is the prophecy.

[40:00]

As Isaiah said, in other tongues and in other lips, I will speak to this people. In our deep soul, when they listen to me, says the Lord. So St. Paul and the Boots, you know that they're speaking in tongues, in some way, Boots are comparing between God and heaven. Whereas, while all of the disciples come in, an unbeliever or an uninstructed person, when people read, when they read, when they read, If the whole church is set together, when all are speaking with tongues, they should call an uninstructed person, an uninstructed person, or an uninstructed person. But with the white wall prophesying, they should call an uninstructed person. He is convicted by all. He's put a child by all. The secrets of his cult are made manifest. And so falling on his face, he will worship God, declaring that God is to be alone.

[41:08]

In other words, if you are gathered here as the Ecclesia and then prophesied, that means you give that witness in the words which is directed to the whole man then not only is the whole man involved and engaged in what you are doing, not only are all those who listen to it really warm in the same understanding, but you even have the chance, through the word that is intelligent, to reveal the depth of God, or to reach the depth of God. So in these three ways, in our sense, Paul did, emphasizes the gift of prophecy and by that its beautiful witness to the prophetic count.

[42:06]

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