Let us stand a little bit, let it stay to be clear in that way for tomorrow's Mass, the Mass of the 15th Sunday of the Pentecost. I think the best obvious thing is to start from Jamal's verse, which brings us the thoughts of the youth, of nine boys. Being raised by our daughter, he is the only son of his mother, and she is a widow, and they carry lots of the city, and she and many of Her friends who lament with her the terrible ghost that has hit her and the daughter meets them and he sees her and asks the fortress to stop, touches the deer and raises the ewe.

[01:24]

So that is, as we see that very often, the miracles of our Lord Jesus Christ, not just certain demonstrations at Okolos, of divine power so that they could be used as argument for apologetics in order to prove that the Lord Jesus is not only mad, but that divine power is in him, that he is the sub-God who does this out of his own power out of his own authority, the one who says that the youth may rise. So not only in that way should we look at the miracles that are reported to us in the Gospels, but as you know, all the miracles of our Lord Jesus Christ

[02:31]

have their root in the one central miracle, which is his passing through death into the glory of the resurrection. The Pascha, the resurrection, is the miracle of miracles. And that is the core and center of our Lord's entire work. And the miracles are not only, say, some demonstrations, as I say, of his divinity, but they are all branches from this one tree that is the Pasta Domini. So they lead us to it, show different aspects of it, and therefore have a meaning as the resurrection. They participate in the meaning of the resurrection. And you know very well that the death and the resurrection of our Lord Jesus Christ is not just one event,

[03:37]

which is, in the course of history, one among many, but it is the event, the central event, around which the whole history of mankind circles. And not only of mankind as a whole, but also of every individual, the dead, And the resurrection of our Lord Jesus Christ is, as we would say in German, an absolute deed, an absolute event. We have, as you know very well, in the whole history of comparative religion, we have this idea, we meet this idea again and again, that in the past, One event has taken place, and this event is an exemplar of, say, everything, of the essence of history, of the essence of the life and destiny of man, so that through this, in some way, every renewal in history, for example, political renewal,

[05:00]

For the moral renewal of the individual is, as it were, a going back and you being conformed to this basic event, which is there as a source. out of which then the whole flow, the variety of history and the various historical events proceed. And so we can see that clearly that this miracle here, the resurrection is in a certain way, it is contained or it is explained. So that this event here is not just an isolated historical fact, but it has, the Fathers would say, it has a typical meaning. And naturally, the things that are taken from the Gospels, and that are, as you know very well, for what purposes have the Gospels been written,

[06:10]

They have not been written to constitute a critical historical report of the deeds, the life of Christ while he was here or now. But the Gospels have been written to be proclaimed in the synopsis, in the solemn assembly of the faith of the Ecclesia. And proclaimed for what reason? that through the proclamation of this event, the life of those who listen to it, the life of those to whom then this event is manifest, when it disappears, it appears that the life of these people may enter into it, or that it may exercise its renewing, reforming power in the hearts of those that listen to it. So therefore, the Words of the gospel, for that matter, are creative words.

[07:16]

They are not an objective report. They are not something that we should simply and only register somehow in our memory and say, now it has happened. They have the life-giving effect. Two ways of it. Your own life is part of this. And we see that so clearly just in today's mass. That here, this gospel is here. Raising of the youth of name is actually the case and the situation or event which happens in all those in the churches of all and in those who belong to the church. The widow actually is the eclectic. And the Ecclesia weeps over the son who has died. And the son who has died is the sinner.

[08:18]

The Ecclesia is the woman that has given life to the child. It means to the Christ life in all those who are baptized, who through faith and the sacraments belong to the church. But still comes Satan And Satan kills that life. So many instances he succeeds in killing. The child dies. The dragon kills the child. And then naturally, the whole interior, the whole heart of the mother goes out for the one, for the son, for the child that dies. And she weeps over it. And the Lord looks at the mother, and he is moved by the mother's tears. And in this way then intercedes, and shows his divinity, his divine power, the power which is Lord of the dead.

[09:30]

which breaks the chains of death and the new rises. So it is, therefore, the picture here of the ecclesia, of the church, of the church as the mother of the sinner, of the child that died. And we dream over it. You know very well that this gospel here is also used during the Lenten season. Because there it is, the meaning of the Lenten season is this, that the whole martyr ecclesia goes out for the sinner. Associates weeps over. And this, the tears of the ecclesia over the sinner, that is what moves then the heart of the Lord Jesus Christ. So, therefore, that is also, that is the key to this mass.

[10:34]

And if we look at it, and we see right away how this event is now, and as Steve's, it's real fulfillment in that what is celebrated during the mass. The mass itself is the way we take it, of the use of it. There is the Ecclesia around the altar. And there the resurrection takes place. So right at the offertory, I just wanted to call your attention to it because there the offertory immediately sees the gospel event now carried into the sacramental event. So that this, the word of the gospel, becomes Realized in the mystery that we celebrate, the sacramental mystery we celebrate.

[11:35]

That mystery is the raising of the human. Therefore we hear that the word of the mother, expectans expectavi dolimu, I waited and I waited for the Lord. And then he had regarded me. He so exaudibly respects me. In obvious connection with the words of the gospel. Where we see, we see the Father. Only Son of Jehoshaphat, much people of the city, were with her, and when the Lord saw her, he had compassion on her and said to her, Weep not. So I waited and waited for the Lord, and lo, he had regard to me, respect him.

[12:44]

He saw, and exulted, he heard my prayer. And he put a new canticle into my mouth, a song to our God. And that canticle we also hear it right in the gospel. And they came a fear on them all, and they glorified God, saying, A great prophet is risen up amongst us, and God has visited his people. Now this great prophet is the great prophet which is announced in the book to Jerome. That is the Messiah. The great prophet is risen amongst us. And God has visited his people. That is the new category. The new category are those same who follow the Lamb, the Messiah. and have been raised by him to a new life.

[13:47]

And the true meaning of this life is the expression of that pure love, which is the answer to the one, the only possible answer to the one who gives us a new life, who raises us from the dead. I think we understand it when we think about it, that a new canticle in the most perfect sense of that word can only be found in the mouth of a new creature. That means of a creature who has passed through the experience of death and then has been riled by God's mercy and then really is able to sing the new canticle, the canticle which glorifies not only the power of the Creator, but which glorifies the charity of the Redeemer.

[14:56]

So that this new canticle necessarily is the canticle of thanksgiving, of the Eucharist, the Eucharist. And then it's what it refers to. Then to my mouth, a new song to our God. That new song begins at the moment in which the priest, from the altar, invites the people, lift up your hearts. Let us give thanks to God, to our Lord. So, Also, the event of the Gospel, which in this way leads over immediately into the sacramental action, the Gospel event fulfilled in the Mysterio, which we celebrate at the altar. The same thing also, Holy Communion, the Communion in the versicle, points into the same direction.

[16:03]

Parallel is crem ego dedo, The branch that I will give is my flesh for the life of the world. There is tea that the one who raises the youth from his failure out calls him back from the way of death that he himself the son of his Heavenly Father, he himself does, he himself gives his own life that we may live through him so that the gospel in this versicle, communion versicle, receives its full interpretation. This word that the Lord addresses to the youth, is not only the word of the Creator.

[17:10]

I called your attention to that before. He does not act only through his own divine initiative. But he is the one who first has compassion on the mother, compassion on the Ecclesia. He tells her, we not. So it is not only the word of the Creator, it's not only a manifestation of divine omnipotence, but it's a manifestation of divine compassion. But this divine compassion with the Ecclesia is perfect on the cross. Well, the Lord gives his own body and his own blood, and that is his vivifying word. His word is really the action of his sacrifice on the cross.

[18:13]

In the beginning, God said that light be made, and light was made. But in the end, he sends his Son, Not with a command, but to die for us. To die, to enter into the silence of death. Into the silence of absolute compassion. Compassion, full compassion. The small voice of silence. And that is his death on the cross. And that is the word which raised the youth to life. That is the time in which he gives St. John to his mother and his mother to St. John. So the communion in this way is the deepest, most wonderful interpretation of it. And there we see that this word of the Lord that he addresses to the youth moved by compassion, moved by the tears,

[19:20]

of the Ecclesia, of the Eternal Mother of Mankind, that this world is a world which, as action, he has given to us in such a way that, as action, it raises us from the dead. As action. And that is there what matters. The mass is that world. The canon of the Mass, where his death and his resurrection are present, there illustrates the life-giving words of the Lord. And in Holy Communion, we receive it. The bread that I will give is my flesh for the life of the world. How wonderful it is. Can we put ourselves, with all our imagination, everything, into the presence of the miracle that is told, that we are told in the Gospels?

[20:24]

And then do not think, this has happened 2,000 years ago, and it will never happen again. No, it happens right here at this very moment where I go to this altar. I receive there that flesh that in its absolute compassion the Son of God has given for me and it is my life. So the word of Christ reaches me at this moment but in this special wonderful form his own flesh and his own blood that I received in Holy Communion. Now we have also in the mass the full mass of the catechumens. And also the text of the mass of the catechumens are used as a wonderful illustration to this central mystery.

[21:26]

Now I wanted to call your attention especially to the colleagues Because in the Collect, there we speak about the Ecclesia. And it's very important that we listen to that. Ecclesia tua Domine, miseratio continuata, mutlet et muniat. Let thy continual compassion cleanse and defend thy church. We beseech thee, O Lord. And because the church cannot continue or last in safety without thee, govern it evermore. Now, the English translation says, by thy help. But the Latin says, And that munus, not only help, that has a specific meaning.

[22:29]

Munus is help. That gift which a man who is asked to offer something for the public welfare of a city, that gift that he gives is munus. So it's a public gift. It's a contribution to public safety. Now the contribution to public safety that the Lord has made for his church is the Eucharistic sacrifice. The sacrifice on the cross renewed, reenacted in the Holy Eucharist. That what we receive, what we sing in the communion versicle, the bread that I will give is my flesh for the life of the world, that is the wounds. The munus doi. Here, he launched some abstract way. When a very complete one, he will shape his own body and his own blood.

[23:32]

That is the munus which the Lord Jesus Christ gives for the life of the world. The liturgy of the church embraces the eternal. That is the munus. And that munus may govern the church. that may rule over the church. And you understand that that is the meaning of everything that we do. That's the meaning nowadays of the liturgical movement, that the church may really be ruled by the onus, by that gift, the vitriol. a mass that the Lord has given to Christians. And that is a prayer. Make that happen. Therefore, we don't take it in this prayer. The Church doesn't take this absolutely for granted. It's not a mechanical and automatic event.

[24:36]

For that matter, spiritually, we are not shunned from. We should always remember, as we see that also then later in the epistle, that still also a social organism as the church, as its human side, as its historical side, and therefore has the possibility of defection, the possibility of all kinds of disorder of state, and therefore this Ecclesia could not for a moment exist without the constant accompaniment, the carrying cup of the divine compassion, which holds up the Church in the celebration of the body sacrifice. That is the divine compassion. And then we see that same thing, which is so good for us, I mean, to contemplate it and to remember it.

[25:41]

that we don't get any kind of a human interpretation, fast power interpretation about the character of the Church. Even within the realm of the Spirit, nothing can be taken for granted. Everything, for that matter, is faith. And everything for that matter is our dependence on the divine presence. But this divine presence is realized always not with the self-complacent attitude of a bourgeois, but with the attitude really of the creature, of the servant. who is shaken to his death by the very fact that the presence of the Lord is manifested to him. We see that so beautifully also in the Gospel. When this miracle has taken place, what is the reaction of the eclatia, which is there gathered around the beard?

[26:50]

It is as if there came a fear of devil. The presence of God can never be taken for granted. So it is that feeling of awe. And that, therefore, also should fill the church and then never the fact of the sacramental character of that divine compassion may deceive us and make us lose their deep realization of awe and of fear when it happens. During times. Sun to sun to sun to sun. Nobody can see that without realizing this fear and awe. We have that also in the epistle, and that's then the last thing I just wanted to... To read to you.

[27:53]

If we live in the spirit. Let us also walk in the spirit. Of course this. Why raising of the youth of May. Giving him a new life. What is that new life? That is the life of the spirit. Let us not be made desirous of vain glory. provoking one another, envy one another. That is, of course, so easily possible that, let's say, the conspitudo sacramentis, or a sacrament, that habitual dealing with ourselves may somehow, you know, make us obtuse. so that we lose that sensitivity. And then we start, we forget, and we glory in ourselves, provoking one another, envying one another.

[28:58]

Even the glory of the Church, God's gift to this Church, may be used by the members of the Church as a title for their own vain glory, their self-glorification. And in that very moment, they become very contemptuous of the feelings, the actions, the thoughts, thinking, and judgments of others. And that happens, as you know very well, all over the world. Brethren, and if a man be overtaken in any fault, you who are spiritual instruct such a one in the spirit of meekness. That is the motherly spirit of the church. That is the way, you know, any here, what St. Paul here really describes, is then word of love, which the church as a mother directs to the sinner, to the one who is dead.

[29:59]

If a man be overtaken in any thought, that means he has died. You who are spiritual, That means you have received this new spirit, which they all saw, you know, and were taken by awe and fear when it happened. Those who are spiritual instruct such a one in the spirit of meekness. Therefore, wherever I have taught of others, and also of those who are members of the church, who have taught of the life, anything like that, where that happens, which is answered only by collective, by polemics, it is not a spiritual way to death. Then we are not men of the spirit. So those who are spiritual, instruct such a one in the spirit of meekness, considering thy self, That means realizing that you cannot claim this divine life of the Spirit simply as your possession that you take for granted in which you look me.

[31:14]

Never can you use the Holy Spirit for your own self-globality. And therefore, considering thyself, lest thou also be tempted, cannot be swore Bear ye one another's burdens, and so you shall fulfill the law of Christ. For if any man think himself to be something, whereas he is nothing, he deceives himself. That life that we have received is the life of those who have been called from death into life. So it is something which is surely and absolutely great. So we can never glory with it. It is a gift. And therefore, for everyone shall bear his own burden. Consider yourself. That means in our case, consider that we, that we come from not.

[32:16]

From less than, we come from sin. We have been called back into life. And therefore, through the divine compassion, And therefore the same divine compassion presses us and urges us and speaks through us. And we ourselves constantly repeat that, shall we call it, gesture of our Lord Jesus Christ. that basic deed in which he himself emptied himself of divine glory, did not think it was a way to be equal to God, emptied himself, became one of us, became a slave, and died for us, taking upon himself the flesh of our sin and our guilt. And let him that is in glory in himself only and not in another. Every one shall bear his own burden, be conscious of his own weakness.

[33:18]

And let him that is instructed in the work of the union that instructs him in all good things. Be not deceived, God is not blocked. For what things a man shall sow, those also shall he reap. He that sows in his flesh, in his fallen nature, of the flesh also shall reap corruption. As long as we answer forward things with that content we saw in nature, we don't really therefore reap the fruits of it. But he that sows in the Spirit of the Spirit shall reap life everlasting, and in doing good let us not fail. There is in us an inexhaustible source of goodness, that goodness of the Spirit, that meekness. Meekness is by its very nature, if you think about the character of meekness, inexhaustible.

[34:22]

In due time we shall reap not failing. Therefore, whilst we have time, let us work good to all men, but especially to those who are the household of faith. For who perches in prosperity? The man of peace, that is the one for whom I wait, for whom I pray. We are living in the Ecclesia, we are living in the covenant of peace. The model of this covenant of peace is the Lord Jesus Christ to give his life for his own flesh, for the life of the people. He is the homopach. Everyone who is raised by him from the dead, he himself receives that life of the Spirit, which is peace. which therefore is, just as in our Lord Jesus Christ, an inexhaustible source of doing good, doing good to all men, and doing good in the way in which the Lord Jesus has done good, giving his own flesh that the world may live.

[35:33]

Uh-huh.

[35:37]

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