Many of our colleagues here at this very important call will tell you that we have a government explaining the constitution of the church, the Second Vatican Council. We have spoken about the people of God. that God deals and chooses to deal with a people and ways of salvation, and makes it clear to us on the Council here, who says it has pleased God, however, to make men holy and saintly, not only as individuals without any future forms, Well, by making them into a single people, a people which acknowledges them in truth and serves them in holiness, out of a way in which this, let's say, communion of social character, of salvation, of spirit, in the first manner, is the exercise of a civic

[01:27]

the assembly of the Church, as people of God, it's for worship. And in this assembly then, that is what we spoke about for our Sunday together, during this assembly, the threefold character of the people of God, as the priestly people, I mean the character, the priestly character of the people, and the royal character of the people, and the prophetic character of the people, come and are manifest, are witnessed. So we were, last time, last Sunday, we spoke about what the Council says about in the Church Paragraph, this Constitution of the Church, The holy people of God shares also in Christ's prophetic office.

[02:32]

It spreads the glory and living witness to Him, especially by means of a life of faith and charity, and by offering to God a sacrifice of praise, a tribute of lips, which gives honor to His name. That is what we wanted to talk about tonight. This specific witness for Philip is offering to God a sacrifice of praise, the Tribute of Lips, which we call on to his name in the liturgy of the world. Now this liturgy of the world being despised by Hans, being despised by St. Paul, in the 14th chapter is the first epistle to the Corinthians.

[03:34]

In the 12th chapter of this epistle, St. Paul has stated, one also is quoted by the Council when he speaks about the prophetic gifts of the people of God. Council there in a very significant way. First Corinthians chapter 11 and first Corinthians chapter 7. And by that end of service, the God of St. Paul allotting his yields to every woman as he willed. And that is what the Council brought. And in chapter 7, the manifestation of the Spirit is given to everyone for Christ. So the Acts and Experiments can't be here, especially in the prophetic gifts, speaking about appearances, and spiritual, the spiritual dogma, that everyone, every baptized, everyone who is incorporated into the body of Christ,

[04:48]

is that I endow the gifts of the Spirit. We spoke about that last time. But in this, as St. Paul explains, that's in the 12th chapter, where he speaks that of God's power over the spirit of love in a variety of ways. So the Church is not uniformity, but variety. The Church is a body, and in all of it is not simply a gathering of those who are equal in every way. And therefore, as evidenced by the chapter 12, in chapter 13, the important entrance, what is the most important of all the gifts of the Spirit, and then he prays at the chapel, and what we call love, but the love that the Christian sees as the gift of all gifts.

[05:54]

And in chapter 14 then, he makes this araphenesis, where the door, the measure for the gift, and the thought that men have put to him by the Corinthians was this, which gift of the Spirit is better to them than of Torah? the gift of tolerance, or a gift of promise. And it is evident that the Corinthians were very proud of the fact that they had many people there who were able to speak in tolerance. It is also evident that the Corinthians kind of liked it. Thoms is something, now Wallace St. Boyd's Divinity explains it, as the gift of Thoms. The gift of Thoms is that somebody is under the influence of a holy spirit across worlds which are, let's put it this way, beyond the understanding of the audience.

[07:07]

I don't define in which word. Some people say, you know, speaking in tongues means speaking in foreign tongues sometimes. No, that is true. For example, for all the claimants that have heard of, at least, of Teresa Neumann. Teresa Neumann is certainly a holy person, really. Completely dedicated to God. exercise, for example, speak Hebrew. And the professor Woods, the main editor of the English book, took these girls down and said, yes, perfect, that's it, you speak Hebrew, she speaks it. So, therefore, those gifts are not impossible.

[08:15]

These were the first times of the church and the whole water spirit was still yet much in the process of fermentation. So, in such a status of historic development and manifestation of the Spirit, our intake may not be so abundantly given. But I mean, that is possible. But speaking in tongues there must be no speaking, for example, in a word which is not understood by one's employer as the idiotics, and means the simple man, the uninstructed man. So may be some people in Corinth, in a moment, either or, in a minute or two, a philosophical or a theological highest element, they need to follow.

[09:17]

The tongue has this, and St. Paul, and that is important. St. Paul was present on the day of the gift of tongues. It is very characteristic in this whole context that he considers the gift of poems and we are only here in the general context of worship. So it is, in other words, and it is clear from the text of chapter 14, it is a prayer. The gift of poems, what is uttered from the gift of poems is prayer. But of course, as St. Paul states, it is in prayer in which the spirit in one speaks to God. But in such a way that those who are vowed are not, cannot take part. Or as St. Paul puts it, they can't conspire in it by saying Amen.

[10:24]

Amen means this is true. The Sultan, he speaks in tongues, which I cannot come to understand. I can't confront it with one. In other words, the one who speaks in tongues by the very gift is, which is, as I repeat again, it's not on them, but it's important, he is our ever isolated elixir. And what is manifested is his own relation to God, his personal religion. And what is the Prophecy? The Prophecy is that gift in which a word is uttered to which the congregation can say Amen, which is therefore as important not only for the Spirit but also for the Master. And this gift of Prophecy, there it is emphasized.

[11:27]

considered in the light of charity. If charity is the very heart of the spiritual endowment of every Christian, then naturally, seen in this light of charity, the gift of prophecy is higher than the gift of tongues. Why? Because what is charity? Chariot is the absolute will of God to give himself to man, to man as man. Therefore, it is evident that in the night of Chariot, that moment which reaches man, and I will say not only his spirit, but also his understanding, which the whole man If the essential gift is charity, what does it mean, come across, that his life, what he has to give, and his gifts, will eventually become man's.

[12:44]

You see, you understand? Man's true possession. That is the idea of charity. In the gift of tongues, God remains in His transcendence, as the transcendent One, as the One who is, as St. Paul explains in this chapter 14, who is clothed in mystery. And the tongues speak in mysteries. What is the mystery? The mystery is the transcendence, your God speaking in mysteries. means to speak in a way which brings forth into man somehow this transcendent speaker, the infangible words. And of course has in itself a very good meaning. Also, in the context of Christianity, St.

[13:49]

Paul again, and I repeat again, does not consider, for example, the gift of tithing as fake. But still, because also the God who gives himself in charity is and always remains the one thing, Deus Abusconditus, the hidden God, the transcendent God. As St. Paul says, he lives in, in parum, in a light where no hope can enter. So what's still the essential intention of God in the context of His gathering, sending Him to Christ, and sending His Spirit, the intention is to reach the heart of man. so that by receiving the Word of God into the heart, and then may be from within transformed in that way reborn in God and become with each other sons of the Church.

[15:04]

And so that is the comparison of the two, the Psalms and the Prophets. The prophecy is the Word which, and 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. And in that way, of course, then examines the case. What happens? Understanding unites. where there is no understanding, there is unity. Therefore, see, Paul says, I love to speak in tongues when I am alone. But when I am in the assembly, I rather speak, you know, five words with understanding than ten thousand words in tongues.

[16:07]

You realize, naturally, you realize, too, that this whole question tarnishes upon the question that we are, at the present time, discussing objects, also experiencing, experimenting with, and when it comes, when it comes to start again, you realize that that is the Language of course. Language of course. First of all, what we call the vernacular, or at least for us, the Latin. Because in that way, we are very, very, very certain that the Latin you speak is speaking in tongues. Again, it's impolite to condemn it. But at the same time, St Paul also says, if you speak in tongues by having said, interpret, or have solemnly said, interpret.

[17:16]

And we can also say that the Church, using that language in the past, has always tried, in one way or the other, in many various ways, and in every constantly increasing ways, to interpret. But still, it is evident that Paul emphasizes the prophecy for these reasons. One is, just to say it again, in the prophecy the whole man is engaged, and it is not only a supernatural But an old man and man have different meanings with this understanding, because that is what makes man man. And if one sees the whole of man and the other of the other based on image as a potential standing entity, it's not only that the totality of man is in that world,

[18:29]

through the divine gift of offering, completely engaged and completely affirmed. But it is also that the gathering as such, the unity of the Church, is a gift. So in these two words, St. Paul explains before the Corinthians, the gift of prophecy is, as he says, greater than that of Thomas. If one speaks of God, the gift of prophecy might be good or true, just in order to indicate a bit of what is meant in which way also the word prophecy is used, prophetia. The Greek word prophetia may come in Latin partly, and in a certain context was translated by the word prophagy, or prophagion.

[19:42]

Prophetia, prophagion, You all know that word very fast. You know it's in English. It's the word of which, for example, now in our respondent, I did it on the assembly. For example, the lady on the stand at one point told the priest, Bishop, In a solemn way, Ernst Nanses sings, therefore, waking in the usual context of the humanistic assembly. This, for example, sure, because as prophetaria, that means as a gift of the spirit of his song. to know also that these practices in the first centuries, in order to indicate this kind of actual influence on spirit were, if not improvised, however freely composed by the bishop when he was going to celebrate the Eucharist.

[21:05]

So they therefore were seen as a free gift. And we know this still, for example, in the Didache. In the Didache, we use, for example, cells, which make gifts of headaches and so on, things of darkness. And the prophets go around, you see, and celebrate the Eucharist, you know, in that way, the deep breakfast. But of course, the terminology is known very well, it needed time, naturally, to set it. But it is really interesting in this context, I just wanted to call your attention to it. If you take, for example, the first epistle to Timothy, you take the fourth chapter, you read there the fourteenth verse. St. Paul writes to Timothy, do not neglect the grace that is given thee, granted to thee by reason of prophecy, with the laying on of hands of the presbyters.

[22:20]

Now as that is said there, it would make the present modern reader wonder by reason of prophecy, with the laying down of the hands of the president. He was not good to understand, as he was understood in early Christianity, profanity, or offense. This is a solid proclamation of what we call today the capital, the mass, the Eucharistic prayer, the anaphora. And we, for example, also have the paphos. For example, we remember it all, it's an old custom in the church, very solemn blessings are always done in connection with the singing of the preface. The blessing of the oils, or the blessing of the baptism of water, the blessing of others, changed now, but it used to be the palms.

[23:22]

and so on. So, therefore, if we here would put instead of the word prophecy in the sense that we don't understand it, the word, let us say, preface, it would be easier the country maybe would make in some way a sense. So, for example, there's also the first letter of Timothy, it's in the first chapter, the 18th verse. I'm committed to thee this charge, my son Timothy, and according to the prophecies once made conserving thee, thou mayest find the good find by means of them. is in some way unusual in this context, but if one would examine prophecies here, one can understand, you know, that the Church will have blessing, public blessing.

[24:32]

Prophecies was very concerning to Sartre, to his strength. according to the consecration that you have received, for example, how a phrase can arise to find a good life by means of that. Maybe it would make sense. But you see, in this way, if we consider these things and you understand one way, and this This prophecy in all errors, and that is what I'm also striving at, has a coat sentence. But there's always in this perhaps a sense, it can always have a sense, that for example, a blessing, which therefore is, and has to be, because it is a gift, has to be received by whom?

[25:38]

Our men, those who receive it, make it theirs. So in this way, I think with this thought in mind, I would say listen, you know, for a moment to what C.D. Paul said, the biggest thought process. And that, of course, concerns all of us, especially the monks, but also the ominous, because I really think that the meaning of the oblation and being an ominous in association with a monastery is in itself a spiritual thing. The oblation is the public confirmation of a charism, 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 giving.

[26:51]

And I mean by that not instead of, but rather than primarily in terms of obligations and duties. That makes always the difference between the old and the new test. So therefore that is the reason why St. Paul takes the great pains and why the Second Vatican Council in this providential role as it happens, from opening the doors to the ways of the witches of divine charm, pouring out her gifts upon us, etc., God's children. And in this context, therefore, this gift of prophecy, and therefore also the very vocation of the Almighty, should be seen in this regard. You have received the gift, and you will not have received the gift if you think of your own being bothered.

[27:54]

What draws you to the bothersome is the inaffinity, the feeling of inaffinity being drawn. In Christianity that is one of the most important things. We are as Christians not self-propelled. I would say, rockets, ascending to the moon, and still will not get very far. But, well, then, you see, we think, you know, it's going to be okay. We think, you see, of the draw. It's a big distance. And you don't think I analyze that. Find your own feelings. I am still still. You are free to draw. Though I am as humbly as not a century prepared to space, but thou art first drawn to a sin.

[28:59]

Nobody can come to me if the Father has not drawn him, our Lord said. And that means, you know, in order to come to me, you can't absently make this strong opposition to another wonderful person. That is, you must feel this kind of unbeatable, that means, in a form where you receive the gift. And that gift is simply that you delight in God, the glory of your house and people. If we now come up to the words, you know, for example, this evening, if we start singing cock, we sing it in English. Therefore, not in tongues. Then, you know, just make up your mind, just see what your reaction is, you know. Do not feel. You feel at home. You feel and you taste it.

[30:01]

Why? Simply because I am God's child. Simply because I am my real choice in this world. Simply because I have the possibility of expressing my love. And in an object which isn't, which has anything, let us say, of gaining, you know, grace, or indulgence and so on, it's enlightened. This is simply freedom, and freedom and universal involvement. And there he is a charism. He is the spirit. And this is what you are seeing, what you have seen. Thanks be to God. And therefore, in your own life, your being involvement with the first expression is then in a contact, no matter what you have, with the Church in play.

[31:08]

In other words, what is humour as a benediction in all that? If you think the Council speaks about prophetic gifts, and everyone, the people of God, receives, then you think, of course, the sacrifice of praise. And it's the only offering that I do with my lips. Not that it is an external thing, not as an aesthetical thing, but as a... And that's, of course, what we try to do, and why do we feel drawn to the Maniac? Why? Because there is the Mother Tongue, and that has something to do with our heart, and therefore that takes in the entire man, as St. Paul expresses in it, you know, not only the spirit as a superlative endowment, but also the mind, means the inner, capacity of man as man to receive it as its own gift.

[32:14]

So in this, why not, you know, just listen to it and to St. Paul's words, just be to you now and then. 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 then, of course, it's to know very well. And it's one, I mean, the church has reasons, for example, of what that expresses, in some way expresses. This aspect, a transcendent aspect, is the aspect of mystic, is the aspect of a certain reverence, which is expressed there, you know. And in that way, it has a certain mission in the context. We always see them in the way where the sacred things, where the liturgical action takes place.

[33:21]

It's always in a certain atmosphere in which the spirit lifts up, out of the everyday life. But still, since Paul the Apostle would say this, Mary Mary marks this element. But, of course, he prefers prophecy. Why? He who prophesies speaks to men. See, what's 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. What is edification? It is the building up of the unity of the Church. How is that done? These two words are an explanation.

[34:23]

First, encouragement and consolation. It's not quite right translation, I wouldn't say in current English, exaltation and consolation. Because those two things really are the basic form in which the word is brought in the assembly, for example, in the context of the liturgy of the Word. The exhortation is addressed to the, how do you say, confusion of the will. and sometimes the paralysis which is caused through disorder in the will and the expectation twice to reach it, while the consolation is the easing of the burden of suffering. Those two functions are important, the essential functions of the prophecy.

[35:27]

He who speaks in a tongue edifies himself, but he who prophesies edifies the Church. Now I should like you all to speak in tongues, because it is a gift of the Spirit, but do you all 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 Church and the Union may receive a different picture. But now, when, if I would come to you, I have come to you, speaking in tongues, what should I constitute? Unless I speak to you in that revelation, knowledge, apostasy, or teaching, If Christ as a missionary, if the Paul as a missionary had preached in tongues, he wouldn't have got anywhere.

[36:32]

He would never have founded a church. Therefore, in prophecy and teaching, and it's the way in which he wins the church. Even in adherent instruments, like the flute, or the harp, or a Jewish psalm. But if there is no difference in the laws, how shall it be known what is right or wrong? If an example gives forth an uncertain sound, who can prepare for battle? Nobody understands it once met. He gives up. Do you understand? What's the matter? This, therefore, what gives these sounds in all rhythms is silence. So likewise you, unless with talk you are to intelligently speak, how shall it be known what is said? For you will be speaking to the empty head.

[37:34]

There are, for example, so many kinds of languages in this world, and none without a meaning. If then I need but do not know the meaning of the language, I shall be to the one to whom I speak a fork, and he who speaks the fork to me So also we can use, since you strive after spiritual gifts, seem to have an abominable need but for the edification of the Church. Therefore let him who speaks in a tongue pray and be that he may interpret. For if I pray in a tongue, that is also interesting, that the gift of tongues is seen in the context of very mixed acts of worship. If I am afraid to want my Spirit, but my first step again is not touched, what then is to be done? I will pray with the Spirit, but I will also pray with the understanding.

[38:37]

I want to sing with the Spirit, I am but also singing with understanding. Else, if you will pray for the Spirit alone, how shall He who is unobstructed, idiotic, idiot, saying amen to thy fellows' giving. For he does not know what you say. For you indeed give thanks, will you not, Mr. Turley? Gently, listen, for the other is not even. And thank God that I speak with all your tongues. Yet in church, Underground I speak fine words of my understanding, and I may also instruct others that 10,000 words in a time. Where the meaning continues, do not become children of minds, but emanate from children, and emanate prematurely. That is the monological thing that all of us understand, speaking in the light of fine Arabic, Arabic words, prematurely,

[39:45]

Therefore, with all his faculties. And if somebody speaks in tongues, it, he says, it's rather for those who do not believe, but for the believer of this prophecy. As Isaiah said, in other tongues and in other lips I will speak to this people, and not even so will they listen to me, says the Lord. So then all the middlemen, you know, that are speaking in tongues, in some way puts up a barrier. between God and them. They are saying, while all are prophesying, there should come in an unbeliever or an uninstructed person. If the whole church were assembled together, while all are speaking prompts, there should come an uninstructed person or unbelievers. Will they not say that you are bad? But with the while-long prophesying, there shall come in an unbeliever an instructed person, he is convinced by all, he is put on trial by all, the secrets of his heart are made manifest, and so falling on his face, he will worship God and claim that God is a true healer.

[41:07]

In other words, if you arise to gather together as Ecclesia, and then you prophesy, that means you give that to your enemies, that witness in words which is directed from 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 in the same understanding, but you even have the chance, through the word that is intelligible, to reveal the depth of it, or to reach the depth of it. So in these three ways, or imprecises the gift of prophecy, and by that is a beautiful witness to the authentic character of the people of God.

[42:07]

@Transcribed_v004
@Text_v004
@Score_JJ