Now we are gathered together to begin to prepare for tomorrow's travels. And in order to assist at Mars in a quiet way, it is always important to remember that Mars is an ancient That may be more clearly, it is a drama. Something happens. The Zoroastrianism only gets its package of ways and administer, but we assist and develop, let's say, a crisis. as an event which changes our life. This always has been the meaning in the old letters of the drama.

[01:05]

If theatre, people come together in theatre, we have to go a place or another, in the way it's known, or in Soviet antiquity, for what purpose? To be purified, to experience what they call catharsis, the purification. By entering into the fate of a man, I quote him earlier, They feel it, they see themselves in it, get involved in it, they live it, read in it, are living it, they are changed. And that is also how to be balanced in the mass. The mass is not, and that is the great danger, to realize. I wouldn't say the Church is not the right system. then every Christian should persist and master some of it.

[02:11]

But of course, the great danger is not inherent in the command structure, but is inherent in our human frailty, those who listen, those who try, but don't do it. And we think now, I work well, I have to work well, and so on and so on. In order to do that directly, you have to clean the leaves before the roast. And you shouldn't run away before the encouraging imitation golden mouse is in. And then, you see, in between, between these two holes, you know, You'd better stay down there all day, morning and night, most of the time. Just be there. And then you have a talk with the Jews. So, they didn't know in the morning what I asked them, have you been to Galilee?

[03:19]

Yes, I have been to Galilee. So they have gone. that there is, thanks God, a make some establishment, a vision, that's all right. I don't have to confess this novice thing, but maybe I have a fortune, merit, bliss, The masses, they are more than that. This is not a good work of it, for that matter. That's why we emerge from our game, doing good work. That's why we persist in our own evolution. It's not something static, something dynamic. By the way, it's the same therefore, you see, if you take and if you consider the Mass too much as a spectacle, as an act of betrayal, or an act of devotion, a duty fulfilled before God, or let us ignore the spectacle side,

[04:34]

Then you may have missed the Lord. You may also, for example, say to yourself, and that is of course the Protestants who reacted against the Church, the commanding and asking the people to assist the Baptist Society in the name, you know, the parts of the liberty, the common memory, say, Lord, on the way there someday, if you want to go every Sunday, though, I think would be a kind of a good work, you know, and therefore go to Mass, or go to the communion service, and when you feel like, when you feel especially good, Easter, and Christmas, disease persists, and then the danger of it, you know, if you think of the mass as a kind of a static thing, and if you think of the mass not in terms of conversion, in terms of entering into a change, participating

[05:51]

in the changing conversion of Christ who turned towards us, died for us on the cross, and then rose to the glory of heaven. Not in terms of this conversion through death to life. If you don't think in that way, then you also may, just as you feel sometimes, confronted with play. If we have, for example, if one rises before the sun has risen, in order to play, one doesn't feel too frisky. One can even go so far, I don't feel that I'm playing. But as opposed to more, you know, for example, individuals are still speaking already. I have to pray this psalm before the whole community, Lord, my Lord, why hast thou forsaken me?

[07:03]

Now I find interest in that, you know, in that kind of thing. We all do. Lord, I know I must have mistaken. The prayer that the noble Lord prayed at the moment when he was hanging on the cross and he was dying for us, if you want, at the low point of his heart. But then you enter there, then you go and you play the psalm, and then you realise that from this, from this kind of a, do you see, complaint, Lord, my Lord, why hast thou forsaken me? The psalm then works up, you see, it's a drama, it's a development, something happened. And in the end, you know, it turns into a victory. And to have the psalm of Francis on your lips, You praise the fruit of divinity which thrives out of the death of the Messiah and all that.

[08:15]

So that is one supplication of the Mass. The Mass is not an embarrassment to wake up, you know. Then you feel enlightened. The Mass practically starts with the cry, Lord, mercy! It's down to earth, but it's down to earth in a profound sense, don't you understand? Then it's down to her, it's down to her in the sense in which our Lord Himself in Holy Scripture always is down to her when He says, I need you down to the gates of death and back again. That is the right for them to be down to her. And that is what the Mass did.

[09:18]

Lord, mercy! So it starts. But then it depends. Then there is the epistle, and the epistle is a kind of trumpet call directly to the sleeper. Wake up! Leave it! That you are baptized into the death and resurrection of Christ. That you are a citizen of the heavenly Jerusalem. That you belong, therefore, to the King of God heaven. And then there's the gospel, and the gospel too, and yet there is not something stuck in the living word. And there's living words in transfiguration, even in the divinity. Now you will learn from their truths. And they ought to know those who say, God, God, and Lord, Lord, I don't have many words now, but those who do will have my thoughts.

[10:23]

They are pleasing to me. That is a word I can't simply look at it. We may want to move to just In fact, it is a kind of a sword that goes into our bones. And so also the blood. Now I'll read to you, and that is what I want to be cause of war for the first time in life, our gifts. At the moment when the kiss of Pegasus giveth, here among the young ones, Also then, she had him turn to one another, and read one another. Asked, but why one does that, whatever. The best thing is simply, take the custom of your custom and feel. And then turn to one another and say, feel stupid.

[11:28]

And the answer is, and your spirit. And then, of course, as in the course of the Mass we were asking it, it has to live in place, it is part of the drama. And something that always connects us, like the logical experience that we all have, things become really alive for us, spiritually, in confrontation and through confrontation with our enemy, the one who is next. There is reality in person, so to speak. And that is therefore important, because the mouth is there not in order to kind of be enveloped in a cloud of insects and be away from it all. But the mouth is renewal. It is a rebirth. It's a conversion.

[12:31]

And that conversion has its climax in you, union, communion, life, joy, peace, then it is the fruit of conversion, then it is the intention of mass, and then it is what Christ the Lord, the Lord of every power, wants us, you know, to reach, to be blessed with joy, and peace, and communion. And therefore you shouldn't just stand there, look at them, as you know. Then you are invited by the beast, the beast of the Lord, like always, and who's there with you still. And then at once you give one another a little bit, you know. The rest of the community, those who are here, those who go to your community, don't take part.

[13:33]

It's not right. in the line of the Holy Church of the New World, and that we can enter into it in these months and in these years. And we must let, you know, the depths, depth of it, so that it may do what the Holy Spirit wants it to do. Now, concerning the case of peace in the Catholic Church, I want to explain it to you. or lesson in the literature, in the course of England. You have first the canon of England, you know, I mean, in the course of England, the regulation, the sort of entrance to the ceremonial, which is then sealed, collected by a priest, and then you You sit down to read, to listen to the God in the epistle, and then you hear it in the gospel, and then you confer it as a prayer, you end your reliance in the cradle, I believe, and then comes the offering.

[14:48]

And in the offertory that was originally the place where the demon is now where, in the churches of the East, the kiss of peace is given. Why? Because the prominent scopes, you know, for all liturgies of East and West, for this custom of giving the kiss of peace at the celebration of the Holy Sacrament, It's naturally the brother of the law that you remember. See that from this chapter. When you go to the altar to bring a gift, and you remember that a brother has something against you, stop, leave your gift there, and first go ever may peace be reconciled to your brother, and they become an opportunity.

[15:54]

Out of this, I mean, this is, that's the source, and you see right away also, when you consider this, to say, the source of this custom of giving a kiss of peace, you see right away that this kiss of peace is a spontaneous thing. If you could never know that, If God has something against you, then turn along and be right beside him. It's a spontaneous, personal act of forgiveness, or of seeking forgiveness, the two things. And we'll see this opportunity to be something that, let us say, is done through, let us say, the song. I don't know if you can see that here. We should stand around the altar, one at a time.

[16:59]

peace it is, as if they would convey the peace they have received, of which we call alter, because peace is the order of meaning, peace to the others. That is, of course, ancient in me too, that there is truth that has good meaning in that So now our soul goes to redemption, but in this context, all the people who assist man, the basic situation is, I remember him sitting there and had something, you see, that should be forgiven. There was something in the room that should be forgiven. Then wake up and sit next to his knee. I want to go and make him whole in this. And the fact that my brother has something against me deprives me before God of my holiness. I have not, and therefore I will be reckless to do it.

[18:00]

So it is then, and you shall forgive me." It's a sermon which Christians admonish them for another. In other words, spontaneous. The spontaneous workings of Loris. in the sphere of Congress. Then, now that we are elected, it's one tradition, I mean, we are all here. The kiss of peace is given, and we offer it. It makes good sense, actually, because it's where the gifts are brought to be offered. In the Romani regimes, they were And maybe we can understand the reason, it's in just my sketch, in a few words, you know, the situation in which this, the priest tells this proclamation, the peace of the Lord be always with you. What was the context? When does the priest do this? You remember, he, the shaman, has overlooked, and has overlooked a solemn conclusion, and then all consequently, Amen,

[19:06]

Blessing heaven and earth, kissing one another. Music in common tones. We feel it. Still look at it. The meeting bed. The situation is this, the camera is moving. The characteristic wave which happens at the camera, or remember, is, in the thing that has always worked, be it for example the spa, or the rivers, and all that's seen or heard. What may they find? That in the act of a bouncing wave, the priest, as if they are misting, is not unlimited. the settlement, the walking on the blood, saying, this is my blood, the breath, and this is my blood, the violent child.

[20:13]

Now whenever you meet separation of body and blood, whenever body and blood are separated, the first time somebody dies or is dead, Because the being together of body and blood, that's what makes a living person or a living body living. Therefore, their separation is limited. And then, if I must roughly speak, then it's the characteristic norm of the canon of the man. But the canon of the man has an infinite list of astrology, and all the people answer, Amen, and I wish to hope everybody will join the congregation and sing this song with us. Amen. I don't think it is beyond the musical path to know the individual too well.

[21:15]

And that is the aftermath. We enter as a very intimate, specific world on the medium And now you know why the white, mean, common sense tells us, what is the essence of a million? The essence of a million is union. There's first a union of what is put on the table with the person that sits at the table. And here is a union. But it's also a union in this way that people sit together at the table to receive. It is union in the sense of renewal of life. It is union in the sense of peace. The tabling of sins, the mere feelings, the wholeness of the human existence. So the specific note, the key word of the medial section of the mouth is union.

[22:21]

Or as we say in even much later, homunion. That means union with one another, not union in the abstract. But homunion, and that means homoqueen union. And then, what we do and what are these, let us say, symbolic acts? Which is of which all men are apt to know this new perspective of union. Of course, you realize right away that it is introduced in the present world, right since the time of the great, [...] And that is a part of the power. Now just listen, that is a human being, everything. It's a family, the human being of the family, all of us, who are together.

[23:22]

Hallelujah, amen. That's why we should stay there, all together, in this strong voice. Two, two more. And then after this Our Father, what comes then? There comes the ambulance, I mean, a prayer, which the prayers of our Father still continue. During Our Father, if you remember, we say, give us today our daily bread. And that refers to the Holy Communion. And then we also say this Our Father, forgive us our trespasses, as we forgive those who trespass against us. And there is a critical work in the Aura of Power. And that impairs the idea of the ritualism of peace, which then is approached. And then it's introduced then in this way, that after this immolus, as we call it, or continuation of the Aura of Power, the priest then takes the weight of one fact,

[24:28]

and then holds it over the chalice, and saying, the peace of the Lord be always with you, he makes the sign on the cross with the part of bread over the holy blood which is in the chalice. And then he drops this piece of the consecrated bread into the chalice. So there are three things, they are all involved. And you must a little, you know, think about it and keep them and understand them in their distinction, in their unity. What is, you know, the side of one species with the other species? You know what we understand by speech. One speech is divine and the other speech is surreal. I take the consecrated bread and I take the sign of the cross with it over the consecrated wine.

[25:38]

We call this Ritus. We put the name Consignatio. Consignatio. Consignation. That means they are there. They are being signed together. That means the meaning kind of good to give to this sign on the cross with which one speaker signs the other's speech. Therefore, the basic meaning of this sign is union of the two separate speech. They are playing some way in us the fulfilling of what has been known as a consecration of a separated species, not a species onboarding to allow me with one another else. And therefore, the other line which is observed that the priest now drops, If peace, this peace, of the consecrated way of eternal, into the chalice, with the consecrated water, we call that the commixed view.

[26:51]

This commixed view, or commingling of the body and the blood of Christ. What does that mean? That emphasizes in good things and makes full the union of the body and blood. What is the full union of the body and the blood? It's the wisdom of ours, the wisdom of ours. And therefore, to my mind, absolutely rightfully, the medieval commentators always interpreted this kind of accumulation of minds that I've just tried to describe to you as a symbol of the resurrection. Just as when our Lord said, this is my body, And this is my blood. Just as then we announce the death of Christ, here the body, there the blood, Christ on the altar as it were dead. So this year is, then, at the beginning of the year, the year is time to enjoy with

[28:00]

and therefore that has to be made absolutely clear that this truth that is being presented to the faithful in the holy medium is the living, the rest of the same, and therefore it's the source of peace. So therefore we do this, and we make a concession also beautifully in the object of liturgy, and we have a prayer between the priest, you know, and us priests, this convening of the two speeches, you know, then the deepened self, fullness of the global faith, and the fullness of the spirit. And he says, therefore, when he invites the priest to mix the two species, he says, Lord, give prudence to the child. See, then that's the idea there. The food we receive, the bread, the consecrated bread, and the blood is the risen Savior.

[29:10]

What we receive is peace. What we receive is not division. It's not separation, it is not death, but it is love and only union as a whole. And if we're there, at this moment, you know, the priest says, the peace of the Lord be always with you. And then, shortly after, and then the priest is given. Then is the invitation. And so we do it also tomorrow, and then you take part in it. I hope to have the courage to have them follow me. We'll be sitting there, and even the babysitters, and they will start it, you know, so they have started it. God, turn to your neighbor and in that way give in the kids of peace in the form as we do it today, putting our right hand into the right hand of our neighbor.

[30:12]

That is a sign of confidence. That is a sign of trust, mutual trust. That is a sign of forgiveness. That is a sign of, in a true meeting and confrontation, in the peace and forgiveness of the sick. Then, if it is the same thing that we do with the wedding of the chalice of the altar, is then also done in the home of the community, so that one can say that this is our priesthood, and the commitment of the species which takes place in the chalice extended to the whole. pastoral and beyond the grave, to call to the altar, and to receive the gifts that our Lord has bequeathed for us in a way that truly and completely enters into the peace of the city of God.

[31:12]

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