They've been revoked at the brink of the ascension, celebrated in this 50 days not so much as an isolated fact, and new regulations concerning this feast make it clear that We don't consider the ascension as an isolated event, historical event, but we consider it as a moment of existence. Ascending or arising, to my thought, arising, ascending, a way of being. very specific, different from the way in which the Lord lived before his resurrection.

[01:10]

There he was descending until he died. Death of the cross, death of the cross. Now he is ascending See, Christ in these words to Mary Magdalene does not say, I shall ascend forty days. No. I shall do it, how to make it, but I am ascending. So he reveals a new world of existence. After the resurrection, in the still, And this immortal existence he shares with us, to my father and to your father. So his ascension is ours. That's not simply a kind of personal union, accidentally my father happens to be your father.

[02:18]

It's the expression of inner unity. And therefore His ascending from the throne is shared with us. Not only the goal is shared, the way is shared. So as He Himself Christ is one, too. So we are indeed with Him a new generation. We all water and the Holy Spirit. And in this power of the Holy Spirit, our own way of existence of Christians becomes, enters into the same mode of existence. Our existence here, after Christ's resurrection, is linked in this mode of existence of the ascension. Sometimes we are in the act of forgetting, where we need to work like, take up your post and follow me.

[03:31]

Then when you consider that in a kind of isolated world, and you limit it to that historical moment and that historical period in which these workers spoke, I mean to the historical life of Christ, his life before the Holy Spirit was bent, that means before the Father was glorified, that means before he had died and blissed from the dead, then we isolated it this way, then our own life too as Christians may get, without our knowing it, this kind of your general character of descent, of following the Virgin by the Cross, and going towards Godhood, towards the deceptive delusion.

[04:36]

But that is not really the way of the Christian. We don't live in the time before Christ's death and resurrection, we live in the time after his resurrection and what is in some way far out, and in any case the way of our existence, the mode of our existence, are the 40 days after the resurrection. So therefore, if we understand that, then also we realize right away that we, that our life here is a sin. And that means, of course, that all the things that we need are given to us to be stepping stones to get higher, That's the real way.

[05:40]

That's also what St. Benedict says. You speak of humility. What is your humility? In reality, it's a censure, a sin. So we should never forgive, we should never forgive sin. We see, you see it tomorrow in the epistle, clearly shown. Other people Now, in a life which is, let us say, directed by pessimism, can be a source of trouble, disappointment, cynicism, and all kinds of things. But of course, we all live in this age of cynicism. And cynicism is always reckless. But we live in another age. We live in that power of reflection. And therefore, our relationship to others, through charity, this various power of the resurrection, calls upon many different ones, a healing one.

[06:44]

We are not together like thorns in a thorn bush, directed towards one another with our sharp edges. But we are living in unity. in which chavity stamps its upon us, and that unity is life-giving and is ill-unity, like the womb of a mother. Efforts, should we speak as we play against it tomorrow, you hear it in the epistle. Hospitality without overwhelming. means, again, strangers in a world which is not affected by the risk of strangers or something like that. Never worry, never know whom to take in. Therefore, it is directed, dominated by suspicion.

[07:48]

But of course, in this, in our world of the ascent, There, the stranger is, through hospitality, then a step-expert, some pilot who, guilty of speaking, can be also a very thoughtful thing. Many emerge, although I have been carefully patient, to have the effect of an arrow that hits the other part of the mind. at its most sensitive spot. But of course, again, in the power of the ascension, every word we say is expressed on the pedestal as a word of God, a word of God. Not simply serve a free volunteer, but a word of God. Service

[08:51]

Service in a power which is administered by God. Service can easily be slavery. And is slavery a way where the spirit has no power? Service is slavery. But in the power of the Western Church, with their sanctions, service becomes again a constructive, a widely constructive cooperation with that spirit with which God Himself ministers here in this world. So therefore, that which you see right away that in this feast of the Ascension and this time of the Convocation for Pentecost shown to us of the Church, we the Israelites people, we are Just as Christ is different from any prophet and from any sage, because he is the Son of the Divine God, and as every Christian is different

[10:03]

formal merit, any good merit, because he has been reborn by the water of the Holy Spirit, so also the churches, the human society, the people of God, the nations, and so on. But it is that people which is filled with Christ's Spirit. And therefore, even if it is a very small number, the number doesn't make the people of God. But what the people of God in theory is, that binds the people of God together, the Spirit of God, that makes We are not, as Catholics, a number which, by the might of organization, tries to conquer this world.

[11:05]

We are very often, and in most places, a minority. But that doesn't determine our position here in Israel and in the eyes of God. But it's the spirit of Christ which gives us our importance, our weight, And that is what the Constitution of the Church takes such great pain in, so beautifully and successfully explains to us the second chapter of the Constitution of the Church that I must explain to you and speak to you about in these weeks. And therefore in this look, see, and church through the Spirit of Resurrection, he is characterized and distinguished from any kind of human society or nation. And we understand through what is said here on our church that he transcends all limits of color and of race, and is interiorly destined

[12:22]

to extend to all regions of the earth, and so to enter into the history of mankind. So beautiful are the churches here, in the love of the Spirit, and seeing that as their essential mark of unison. Why the world takes on all these characteristics of the Spirit of God, transcending means we don't serve any kind of earthly means, utilitarian means. We are not simply an association, we serve the functioning of a purpose, and when this purpose has been reached then, we transcend the end of the reason of existence of this organization, we transcend it. Therefore in all space and all time, all races, The new principle, the people of God, the church, is born from above and not from below.

[13:28]

Born from above, there have been some Pentecosts when the Holy Spirit descends to all regions of the earth. take this and accept this, this in our essential principle, then of course missionary activity doesn't make any sense. It would be simply a matter of arrogance. And therefore we can also see that it really, among all religions of the world, it was Christianity which was the first to enter into a missionary activity. Why? Not because of arrogance, but out of an inner necessity, an inner impulse, driven by the Spirit of God. While we can see that all religions, which in many ways have their foundation only in the religious feelings that are natural to every man, don't go into a missionary activity.

[14:37]

so transcends all limits and has this inner impulse to extend to all regions of the universe. Therefore, there is a transcendence and there is an expansion. But with this expansion also, with next transformations, we enter into history. See how the transcendency of churches and of something machine withdraws, that it is an increment into the course of history. We are, we take on. People of God, therefore, takes on and assembles or gathers together in its infinite fullness of human history, moving forward Through trial and tribulation, this church is strengthened by the power of God's grace promised by the Lord, so that in the weakness of the flesh it may not waver from perfect fidelity, but remain upright, worthy of her Lord.

[15:53]

That, moved by the Holy Spirit, she may never cease to renew her sin, Till he on the cross, he writes, at the dying which knows no sin. Beautiful. Sin is there, which characterizes so vividly the church. And we are in a, one can say, a dynamic, not a static, but a dynamic, entering into history. When we were in her cell, all the time, You see, in all these things, you see the various forms of the Holy Spirit, according to which the Church tends to live as the people of God. Now then, after this general introduction, the kind of spirit, people of God, the Constitution goes on and then explains a little more the various functions of the people of God.

[16:59]

and distinguished us in this way, the priestly function, and the prophetic function, and the ignorant function of the people of God. Now the priestly function, and this is the first, this is in paragraph 10 of the second chapter, this paragraph, the priestly function of the people of God, seems to me so important to us Because evidently, in the realm of the spirit, this is what we call, and what we try to characterize as the name of priestly function, evidently is the deepest one, the central one. But we must find a way to proceed, and that is so evident in the doctrine of the secular We are being directed not to new and interesting endowments, but we are directed to an existential life, to live really our Christian existence in depth, and also in our hierarchical values, which the Holy Spirit has established among us.

[18:27]

And they are referred to as the priestly function. And this priestly function, and why would you seek that if you only think for a moment about what does it mean, priestly function? And you will realize that this priestly function bearing word is in itself a character of the contemporary. It is something which is taken out from the real practicalities of life. Priestly function is something is a function which evidently has the character of solemnity, of eternality. of something that is taken out of any kind of sin, but amid the interests. Priestly function in the very name of priestly function is illumined by the light of God's glory.

[19:36]

I think that the very figure, the very idea of the priest can come up and develop only within this, in this person, under this sky of God's glory, that light and splendor of God's glory. And there, in this light and splendor of God's glory, however, not as something which is, of course, not which would be a safe thing. unless something which is completely fused into God's intentions, without which there is no divine glory. So, therefore, the Constitution then continues and says, Christ the Lord, I have placed, taken from among men, made a kingdom and places to God his Father, out of his new people.

[20:40]

You see, while away the conquering of these two terms, a kingdom and priests, or as it's sometimes also called, a rewarded priest, while away lifts you up into the sea of glory. Of course, not, you can see that quite well here, not into the glory of power. but in the glory of salvage. If you go to the source of this whole concept, which is Exodus 19.6, where it is said, Exodus 19.6, during the Old Testament, where the peoples were being prepared for the exodus, were going to mark salvation, and there it is said, and you shall be to me A kingdom of priests and of holy people.

[21:48]

A kingdom of priests and of holy people. What is a priest? He and his connection in some way, wider ways, establishes his inner, special inner affinity with God. the service of God, to be the image of his glory. Now it's the priest, an image of God's glory, naturally through the words of teaching that he announces, and through the example of his life. And through these two things, it is the function of the priest and the Old Testament, they are evident to spread the knowledge of God and to promote the worship of God, the adoration of God. So then you can see right away the deeply contemplative character

[22:56]

If you realize this, if you realize that you are a royal priesthood, that we Christians all together are priests, but priests and a holy people. And that means, of course, a people that serves the holiness of God. That means that you, that serves the will of the Lord. Those are our sanctification. Therefore, does it follow the law of power? Yes. It follows the will of God. Then it's free. And therefore, what is, in God's analysis, where does the law of God culminate? It culminates in blessing God. in adoring God, worshiping God, in their well-entertaining to His glory.

[23:59]

We give you thanks, O Lord, for your great glory. That's the priestly sentence. And therefore, when we say, when we hear that, this emphasis, and counts on goods, on this, just on this idea, that all Christians are racists, then you must remember me, and this word, you know, chronicle of Godhead, directs your thoughts, directs your actions, towards worship, towards prayer, into the realm of glory. Therefore, to say it again, out and beyond transcendence, the limits of the back here on earth. It's not the idea of things that is the scope of the priesthood, but it is the elevation of God in the depth of the human heart and of the hearts of all of mankind.

[25:08]

The function of the priest is, that way, always social. The main function of the priest is to lead the people of God in worship. As soon as we realize that, then we also will remember, for example, in every one of our saviors, but also in every Christian family, what is it, you know, that makes parents, in that way, especially the father, as the head of the family, a priest, to lead the family in worship. And it is not only to lead, you know, in saying a prayer, But that is to lead and to prepare slowly and step by step, for example, opening up the hearts of the children for the glory of God. To me, for it's God's beauty. It is the zeal for God's house. And for the beauty of God's house, at ease up, the heart of the priest, that's the other one, is foolish.

[26:18]

You, you, so you think we are, we are not. One shouldn't take the second vamping encounter as a kind of just general, trumpet, explosion for action, for an action. Of course, to forbid the priestly function is action, but it's an action not just when you're around, it's an action that goes into death, and that it therefore ascends, as Christ did, the high priest, to my Father and to your Father. So that, I think, is such an important view. Maybe I'll suggest, Alex, that if you go to this place, Exodus, Exodus 19, this chapter I just mentioned, if you go down to 6th verse or to the 5th verse, then

[27:21]

And you will hear there is something else, another thing, which is important to give you a concept of what it means you are God's priests. And this paragraph, this verse that proceeds, gives us a very good idea. And it runs this way. And now, if you hear, my voice and really seriously, at least in depth and with the inner determination to fall to the voice. If you want to keep my covenant, then you have more than any other nation You have to belong to me exclusively.

[28:27]

And that's the word, you see. You have to belong to me exclusively, because the whole earth is mine. So you see it in the idea of a priestly nation, the Old Testament there, Moses, Exodus. This nature is a priestly nation. Why? Because they are all linked in a special way. And they belong to me in a special way. What is that? Exclusion. Exclusively emerged for that is Segula. Segula. It's very often in the name that we hear, very often the Jewish name, well known Jewish name is Sigl. Sigl. Sigl comes as a form, you know, Jewish form of Segula.

[29:29]

Segula means the exclusive property of the dog. And it's a beautiful name for a man. See, it's a wonderful name for a tower. Just think about it. I don't think we have any kind of Christian tower there in Havana if we don't go there, of course. And is this the place of monasticism? Is monasticism in that way? You must always think monasticism. Don't think of monasticism basically. I mean priestly in the sense of priestly ordination, specifically priestly order. Think of it as a representation and as an effort which represents the inner spirit of the naked, the whole being of God. And what is monasticism? What is the idea of monasticism? It is to be God's people.

[30:33]

of it is exclusively for him. That's the meaning of the monastic life. And there is, of course, also the meaning, for example, of the oblate. The oblate is the meaning of oblation. What is oblation? Well, oblation to God is simply the trembling, solemn formation Let God be my Lord in all things. I want to belong completely to him. That's the meaning of an oblation. And that, of course, is radically smooth, but it's simply the meaning of baptism. And therefore it is the call to this holiness that is extended to all Christians. But of course, it is seen by various Christian individuals and persons being a deeply verbose legacy, greater or lesser perfection, greater or lesser totality.

[31:47]

Well, that is really what it is when you speak about priesthood, you are a royal priesthood, you are a priestly nation, and means you are my exclusive property. But of course, what is always the meaning of this exclusiveness, that's totally dependent and totally belonging to God. But what is it, you know? What is God? What is God's property? What does God own, so to speak? It is His charity. His charity, one is the deepest. What makes God, God? What makes Him say, There is charity, just as there is also enough in our last analysis what makes us say, oh yeah, there will be a last analysis of love.

[32:50]

But in all of us, it is the case that it means it's essential covenant of love. It is a love which is unwavering, it's a saving love. Therefore, where we are God's praises, then, of course, what are we? We are servants and ministers of God's sacred law. And still, of course, comes then also, that is perfectly right, this kind of radically expansion, the sharing of the gifts of God with others, disconcerned for the salvation of others. What distinguishes the priest simply says, the zeal of God's soul. And that must be of the lowest quality of any creator who really wakes up to what Christianity means. The priest is directed towards the salvation of God's glory.

[33:57]

But of course, His ravenousness is the whole of God's creation. Why? Because what means God's sanction is the seat of His mercy, and is therefore to our servants of the saving mercy of God. That's our priestly activity in that way. To see this priestly activity again is of course not something, I think that is what we are so very often so shy. One should really reflect about it. What is and is there in the people of God today? Is there any kind of priestly zeal? or we call to a rather doubtful statement about it, a kind of pessimism. Now, one reason of that is that, of course, so much of the idea of peaceful today is absorbed by the specific peaceful, as it were, of the ordained priest.

[35:08]

And therefore, he is the priest, and that means that I am not a priest. But you see, that, of course, is the meaning of the Second Vatican Council, to do away with that. Not to do away with the specific sacramental power and order and status of the ordained priest, but to make it clear that the whole of Christ's people is essentially, because they are Christ's people, they are a Christian nation. and they shared in that thirst, and Christ himself, and that he expressed on the cross, I thirst. But this thirst for souls and something which today is kind of not only, as said, impeded by the idea of all that's the priesthood, but is also being impeded by their own certain timidity.

[36:15]

Therefore, not just, or why isn't, and why don't we, let us say, really kind of spontaneously and intentionally share with others, let's say, the spiritual wishes of the people of God that make the whole people of God sick. and bring about in the people of paradise lifting up of the hearts. Why are we not able to lift up the hearts around us out of these? Because we don't live out of these riches. We really don't make them the centre of our being. The liturgy is still, especially maybe in the style of transition even more, kind of an obligation on heaven's devoted church. But the real joy of the house of God doesn't come, really, to the inner realization of the people who are not there.

[37:27]

And therefore, the golden church And they go in dry, and they leave just as dry. And of course, that dryness doesn't have anything to share. That's their dryness. You can't share what isn't happening. Uplifting affairs. And therefore, you see, Mary explains that, you know, that is, therefore, entering into the fullness of the priest, we celebrate Pentecost, what is it? Entering into his fullness of the Spirit. some centurion, maybe other traitors, joking around and telling us, you know, you are a good Catholic. We said, oh yes, great, great, you know, of the Pope and everything. And then he said, just confide in what you've made. Christ will be the kind of center of your heart.

[38:32]

and to weep the wedded spring for your droplet. I'm a Catholic, but dear Father, I'm not a fanatic. Maybe that's the reason that I'm a fanatic. But anybody who understands this real, this good, this spirit realizes that it is not fanaticism. It is the lifting up of hearts to the glory of God and expanding it to embrace the world around us.

[39:13]

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