I wanted to try to speak today maybe already a little about the mystery of the ascension that will be our feast in this coming week. And in reading the Fathers on the mystery, of the ascension, we realize that... That's a little sign of ascension too, isn't it? That the ascension of our Lord considers the beginning of that glorious transformation. of the whole universe that follows and is, shall we say, the logical consequence of the resurrection.

[01:11]

And that with him then as our head enthroned, as we say, the right hand of the Father, that means in the quiet, definite, victorious possession of absolute rule, He will from then and out and through this glorified humanity also draw us gradually into his orbit through the power of the Holy Spirit whom he sends then. That is the gift. That is the power of his rule. The all ruler. He rules in and through the Holy Spirit. But in speaking about it, in speaking about, for example, the transformation of the human nature of Christ through the resurrection and culminating in the ascension, we use figures like... I was reading Schmaus.

[02:25]

Michael Schmaus is... Fr. Thomas' teacher this time. Fr. Thomas tries to write a thesis under him. Schmaus. And Schmaus speaks in these terms of it. You know, it's like a... Now, of course, how can we speak about these things? It's like one can picture to oneself the... the glorified humanity of Christ like a bull, you know. This, and we realize then that if a bull which is geared to a low, how does one call that, current, you know, then if a stronger current is set in, it flashes up in a completely new light, you know. And if that current is out of proportion, then the world will simply go to pieces.

[03:33]

So there we get something, somehow the idea, you know, that this transformation that is started in the resurrection, that is, that accompanies and is the meaning of the exaltation of Christ. It's a kind of transformation of matter into a more, what shall we say now, spiritual degree of existence? Because it doesn't cease to be matter. So there are all kinds of problems. And then if we think, you know, that from this general and big bull, you know, then... the current of the Holy Spirit comes down upon us. And all the little bulbs, you know, of the baptized Christians, you know, are then illumined and the stronger the current, you know, the more is the light and the brighter is the light.

[04:41]

If we think on those terms, I'm always a little, I want to say, leery. Do we not perhaps miss the point? that we speak of those things, this transformation, in terms that may be too much still stuck in the physical world. Of course, I am true, and everybody knows that we speak about it in these terms. We do it in an analogous way, per analogia, by way of analogy. But then still, should we not really attempt to replace or at least to penetrate into the analogy, not on terms of physics, but in the terms of the living person? Because what is the Holy Spirit?

[05:43]

An energy? Energy. It's a person, it's a divine person, It's the kiss, as we say, it's the gift, the gift, through which the Father, through Christ, draws our hearts to himself. So in speaking, therefore, of the ascension and considering the ascension as the beginning in the head of the universe, in the head, in Jesus Christ, the Son of God made man, The beginning of this transformation of the universe into a higher state in which the ups and downs, in which the limitations, in which the failings of this material world would be eliminated.

[06:46]

by a bigger unfailing energy do we really hit the point and you realize we all realize that in reality we don't that we really have to conceive and have to penetrate and especially in our inner meditation we have to enter into these mysteries in terms of the person not in terms of electric bulbs. And in thinking about it, you know, it just came then to my mind that we have, you remember that some time ago, I think it's already weeks ago, we spoke about the first part, I think it was also here in this room, we spoke about the first parts, the first paragraph of the 20th chapter of the Gospel of St. John. with the 20th chapter, the description, now shall I say it immediately, of this transformation, I would say of the exaltation of the Lord, begins.

[07:59]

You realize that this 20th chapter in some way counterbalances in the Gospel of St. John the story of the passion. And while we can see in the description of St. John of the Passion, while we can see their various personalities as types and in typical ways, that means in ways which immediately concern us and which reflect certain aspects of our own personality and our own personal destiny or certain tendencies in us or dangers in us, shall we say, We see that how in this history of the passion of the Lord, in the history of his emptying himself, his descent into death, we also see the descent with him, around him, of human selfishness into the abyss of apostasy.

[09:11]

And we see that, for example, in the various types and ways which make up the crowd, what is called the crowd in St. John's Gospel, and what is called the Pharisees, St. John, and the disciples with Judas at the end. We see that this descent into the apostasy. Parallel to it, we have the description of the exaltation of the 40 days, the exaltation. And the exaltation is accompanied by the description of the rising, of the transformation, of the transformation of love, of some kind of human attachment, loyalty, whatever it may be, to the Lord, into the absoluteness of the full faith, which is then expressed in these words, my Lord and my God.

[10:25]

These two things, as I say, are in parallel, but counterbalancing one the other. Ascend the one and ascend the other. And we analyzed last time a little the first part, the first step, as it were, the first phase of this ascend, of this exaltation. And we realized it starts in the dark. Significant. Not in the dark, it's not. And where Mary Magdalene comes to the tomb, there's the first sign. that she then realizes, and that is the open tomb, the open tomb. Broken open, robbed of its content, doesn't know yet. But that's the first sign, the tomb is open, open.

[11:30]

And that is in itself, you know, now, don't go into it. We have spoken about it. Then the second sign, you know, is then entering the tomb. entering of the tomb, and the empty tomb, the realization of the empty tomb. And then the third sign, the realization of the garments, what has happened there in the napkin that covered the face, carefully folded, everything in peace. It's therefore not an event of violence that has taken place, some miraculous, high manifestation of great peace and order. So then, Peter and John, you know, realizing these things. That's the first step, you know, to say the realization of these facts, the external visible facts of the signs.

[12:33]

And the disciple whom Jesus loved, he saw it, And he believed. Because they did not know yet, you know, and didn't understand yet what the scriptures had said, that he had to rise. So they go, as he said, and this first step ends on this note, and they ran into their own. Now, Mary Magdalene, the whole thing is in such a tremendous, I mean, just... beautiful art of description, of composition, and the subtlety of the structure, which is just absolutely... Only St. John. But St. Mary Magdalene had started, St. Mary Magdalene continues. And there comes that, and all, and that is the second step.

[13:39]

And this second step, then, around Mary Magdalene, that is then the touches then, to my mind, develops the mystery of the ascension. But the mystery of the ascension now in inner terms, in personal terms, not in the matter of this, you know, of this... higher degree and stronger current of spiritual energy or something like that not the flashbulb type of thing but the inner conversion twice that word occurs in this little paragraph then on Mary Magdalene and there it goes this way maybe we can just in some short way just touch upon it. It seems that in this conversion, shall we say, of Mary Magdalene, the inner dimension of the ascension and what faith in the ascension of Christ means for us, could I think be, at least in some way, could be seen by us.

[15:02]

So if one thing is clear, you see that right away, in this little paragraph of Mary Magdalene receiving the glad tidings of the ascension, it's so important that we realize that our Lord does not say to Mary Magdalene, I am risen again, and here I am. God, not that, not that. And right away, if we think about it, we realize what the ascension means. And we realize why our Lord said, I have to go. I have to leave you. If I don't go, then what? The Holy Spirit doesn't come. And then we can see that and say what it means in terms of the inner life of what we call today inner attitude, spiritual attitude.

[16:05]

We can see that, I think, in Mary Magdalene. So one thing is here what St. Augustine says so beautifully. These two disciples, you know, completely lost in thought, you know, typical men, you know, go back deep in thought. It begins to dawn something. They begin to remember something about Holy Scripture because men are really Usually people have books, you know, the women are not. And then there she says, as St. Augustine says, the weaker sex, the stronger sex goes home, it's happened so often, the weaker sex stays. And as St. Augustine says, is that a good English word? Riveted, you know. I've read that somewhere, but I don't know if I pronounce it right.

[17:08]

Riveted, you know. Fixed to the place by the weight of her affection. By the weight of her affection. See, that's the difference. The men are the vain people, you know, thinking. Lost in thought, they leave the place and go home. although they haven't seen him, met him. There is just this kind of conviction based on the signs, that kind of faith. But the Mary Magdalene is different. It is her heart that keeps her there. And she weeps outside the tomb, outside the tomb, without the tomb. and one does not know St. Augustine in explaining these things in the treatise to St.

[18:14]

John says that and asks his audience she stoops down into the tomb and St. Augustine says one really doesn't know why she does that she knows that there's nothing in there anymore But in this, she stoops down. What is it again? It's that inner, one can say, what is it? It's the inner instinct of affection. This looking and looking again. One does not want. Affection never gives up hope. Especially not that loving affection of the woman. Never is so deeply eradicated. Never gives up. she stoops down again she peers into the tomb and then she sees as an answer to this her her longing her deep inner emotional love for the one whom she has seen here on earth to whom she has listened

[19:31]

as a master who has had mercy on her and had lifted her up and forgiven her sins all that she stoops down if she could not perhaps still find him and then she sees the two angels and then in saint john is there very explicit one of the head one the feet so that in between you know where christ had lain you know kind of picturing the tomb, picturing the tomb with the two angels sitting on it, right and left, just in some way one can say as the Ark of the Covenant, who were also the power of God, the presence of God, is seated, as it were, between the two cherubim. But she isn't Really, one can say, she sees, she sees the angels.

[20:35]

And one can feel, if you read it, one can feel her astonishment and her gazing at them. But it is so beautiful that she is so completely lost in the one object of all her love. That one cannot, one cannot enough realize that. the one object of all her love, and of all her thoughts, and all her thoughts are this, where is he? They have taken him away, and I don't know where he is. And that is what she answers to the angels when they ask her, woman, why weepest thou? And then... as it were, you know, may be again, you know, in a kind of inner instinct for the presence.

[21:40]

She, that's the first time where this word occurs, she turns around. She turns around. She sees the somebody who reminds her in some way of the gardener. It's that And again, she asks, you know, what... You know, it's so that first the gardener asks her, you know, and says, Woman, why weepest thou? So it's the repetition of the question of the angels. But it is with an addition. because he right away adds this, and he says, Whom do you seek? Whom do you seek? Why weep a star?

[22:43]

T in Greek, you know. What, for what reason do you weep? Whom do you seek? And by that, you see, he already guides from the, out of the, One can say, nuclear sphere leads into the personal sphere. Whom do you seek? And then she answers, you know, my Lord, not anymore the Lord. And I am seeking him. Not we don't know where he is. I don't know where he is. And then the question, you see now, do you perhaps, do you, that means not the enemies that she always had in mind, you know, do you perhaps know where they have, where he is, where they have laid him, that I may take him

[23:58]

doesn't mention a name always the again the personal object of her love him him him three times you know in this one sentence and of course in the inner enthusiasm the strength of the love you know she not realizing or not thinking that she could scarcely carry him that I may take him so all that you know is the manifestation of that deep inner loving longing inner absolute inner attachment to but to the lord to the lord in his earthly existence and now seeking him among the dead and this strong personal inner love for him, you know, has the one kind of goal, one could say, perhaps one would say, the one goal to be with him, dead or alive.

[25:16]

And now, since he is dead, to be with him, dead, among the dead, with the dead one. So in that way, you realize how her thoughts are completely moving in the, how could one say, the historical, the human realm. But in this power of love, as it were, continuing, perpetuating, perpetuating this inner attachment into the region, into the realm of death. And then comes, you know, slowly then comes the change in the very moment in which our Lord passes from the general address, woman, why weepest thou, whom do you seek, to the personal address, Miriam, that calling her by her name,

[26:30]

the good shepherd calling the sheep by its name. And that calling her by her personal name, that is, as it were, the awakening of her inner true self. But one can see that here. What is the instrument, as it were, what is the way in which our Lord, as it were, penetrates or awakens this inner true self. Absolutely. The response, you know, to this deep, let us call it earthly love. Come and say earthly completely. Come and say that. Love of the woman. That is, as it were, taken up. And taken up in the deep, in a personal way, Miriam.

[27:32]

That name of love on the lips of Christ, the Savior who loves her. And then the answer, the double answer, Rabboni, my master, and the casting yourself at his feet and trying to hold her. Both these answers, both these gestures, the word as well as the gesture, we realize that are and fail, as it were, in their inner dimension. They are not yet on the line, and that is what I would like to emphasize, they are not yet on the level of the ascension. they are now on a higher level in this way because she is not looking for Christ among the dead.

[28:36]

She realizes that he has risen, that he has returned. But the answer, or the Rabboni, as well as the gesture of falling down, casting herself down, at his feet and holding him realizes that what her mind is set on at this moment now is the continuation the beginning anew of that same company and of that same living together that they had before of that friendship that she had vowed So for her at this moment, the resurrection, if one may speak of it in this way, is returned from the dead here upon this earth in order to continue here on this earth alive in the terms of that love with which she was embracing it for.

[29:54]

Therefore, Don't hold me. And then, and then in Greek, in the Greek text, I am ascending to the Father. I am ascending. No, no, it's not in this first sentence. Hold me not, and then it's God. Because I have not yet ascended to Upo Ara Bebo. I have not yet ascended to the Father. To the Father, not to my, to the Father. So that is, now we could perhaps, they are saying, but I think it's not the right interpretation, could say, now at this moment, you know, where I am, the proximity of my ascension, forbids me at this moment to enter into any, let us say, intimate relation, contact with you, lasting.

[31:07]

But I don't think that that is the real depth of it. But it is here that the whole sentence, as it is said, because I am ascending to my Father and to your Father. To my God and to your God. I am ascending. There is in the second sentence, there is that presence. I am ascending as a process, you know, because all these 40 days are the exaltation and they are used by our Lord in order to lift up, to raise up the minds of his disciples to that level. That means through the fullness of the resurrection. And to avoid and to make it clear that the resurrection is not, as sometimes here and, you know, in Brazil, you know, where the spiritism is going rampant, you know, and people have all these sessions and get the ghost, you know, to tell you, you know, what's all about.

[32:12]

I don't know what, you know, but I mean, give messages, funny messages, usually, and all that. That is not the meaning of the resurrection. The meaning of the resurrection is the ascension. Therefore, the meaning of the resurrection is not that the Lord would now resume his contact as if nothing has happened as he had before, perhaps now on the line of the, one can say, of messianic rule and messianic happiness here on earth. In the line of the messianic kingdom. That was, of course, the great temptation of the apostles. And what is condensed in this history, in this story of Mary Magdalene and in the person of Mary Magdalene are, of course, the basic critical inner decisions and developments that the church as a whole, the group of the apostles underbred in the 40 days, and that the church as a whole has to undergo in every moment of her existence

[33:22]

and which, therefore, I have to become an integral part of the inner experience of every Christian. We cannot think of the resurrection in the terms of return. We must think of the resurrection in the terms of ascension. And what does that mean? What does that mean? What is ascension? Some people say, yeah, ascension is simply our Lord's last manifestation. And the crowd came up, and that simply means, in a symbolic way, that now the series of manifestations to his disciples is ended. Last of his manifestations. I don't know. It seems to go further. Because ascension, what is ascension? And that is what is in the story of Mary Magdalene so evident, I have. I am ascending to my Father and to your Father, to my God and to your God.

[34:26]

And therefore, the resurrection is a home-going ascension. That is, of course, what always in the Gospel of St. John is the accent on this. You read tomorrow's Gospel and you find it there. I went forth from the Father, I came into this world, and I leave this world... and I go home to the Father. So that is the term and the meaning really of the exaltation. And the exaltation is the home going to the Father and therefore what does it mean for us and to us? It is with Christ going home to the Father. So that the real true meaning of the exaltation of Christ is And I would say now of the sending of the Holy Spirit is our union through Christ with the Father. That is the reason too.

[35:29]

And that is the root of our brotherhood and why we are brethren and why the Lord says, and therefore go to my brethren and tell them this. Give them this news. I go, I'm ascending to my Father and to your Father. And that is, therefore, what the Spirit, what also what the ascension for us means. It is that Christ is for us with the Father, opening, therefore, for us the way, the access to the throne of grace, the throne of mercy, that in great inner pausia, in the prime mood, in that liberty of spirit, we may stand before the Father. So, really, the last meaning of the ascension is to enable us in the Spirit, through the Son, to give glory to the Father.

[36:40]

The community that we have acknowledged has to get gathered together in the context of the enthusiastic year in this timeline, a little group of apostolous adversaries that gathered together around Mary in the opera room in Jerusalem on Mount Ryan. During these ten days between the Ascension and Antiquette, after the logs glowing and before it has come, during this little while, this little while living and truly an image taken away of our

[37:58]

between his coming and his glory is coming, between the ascension and the cross and this last coming at the end of time. So what we would try to do is to put ourselves, identify ourselves with them, and let ourselves be penetrant to be transformed by their image. The first characteristic seems to be of this situation that we have, that we meet, especially to most men, is that there is a group, a group, the group of people that brings a small number of people.

[39:05]

He took away in the upper room with male ears, their brother, the most intimate group. Remember it's the time before the extent of the horizon. Then, at that moment, 3,000 enter the church. And what does that mean? It means that the dimensions of the whole are transcendent. It means that the small room develops into a public institution. Complicities need the power is their rule. Of course, it has to be that way. Because the spirit that is changed, it's the spirit that heals the Buddha.

[40:10]

But I think for most as most, and we realize that in this, that month and day is still deeply, for us as long as for the end. So many Christian people in our faith, the importance of the group for our salvation becomes clear again. Because in many ways we realize that that specific fear of publicity that Christianity had, for example, when society and the church were hiding, where therefore the political law and the ecclesiastical law were in close contact as a little age.

[41:14]

At that time, I swore. Therefore, in many questions, again, in God's the blinds, providential ways, we are led into our day where is this step cultivated and where is it hopefully developed in the group, what we call the group. Groups, therefore, that number of people where intimate good mutual contact is possible wherever personal exchange is possible, where personal support is possible, companionship in the deep sea. Are the group that is there or not starting? There is a very spectacular characteristic, and that is for us decisive.

[42:20]

This group can also say A group of people remaining in a small group. Our cabin would easily also as they'd fall into a certain superficial act that they could have little tea moves, you know. Ladies, like the religion, the bond has made it moving. But we, I mean, that's it. Your real rich, rich plan. Characteristic, and that, actually, so close then, leads to an impoverishment. But the characteristic of the group that we live in the group of science, first of all, then they are deeply, deeply concerned, deeply engaged.

[43:24]

In this time, a time of unique suspense, expectation, especially acute. Why? Because there is no fulfillment. Christ the Lord in his bodily presence has left. And the power from one eye has not distinguished us yet. So that is in this suspension, the experience of the great inner part, of the great loneliness, of being completely and greatly powerful. Left like old. Therefore, in our moment, perhaps a moment which at the same time is full of waiting expectations, take that moment as death.

[44:38]

It is looking forward. Trust and feel locked in that failure that has not come. It is directed towards its deep, true expectations towards the coming, that fulfilled the coming of the soul. So therefore that is what distinguishes, what point that distinguishes the inner line of the moon. If you read to Morpheus Episcopal, the first letter of St. Peter, In the fourth chapter, then the first sentence which opens this paragraph in the original text is not being read. We should bring it in.

[45:44]

There is said in verse 7, the end of all things is at hand. Then the same leader continues, and of course this beginning also gives them the special urgency to his exhortation. They are for a clean, silent, and sober for your life. Above all the world, and straining your love for one another, since love powers in multiverse. So let us keep that in mind tomorrow when we hear the words of Saint Peter, that this is the way he introduces them. The end of all things is at hand. Now that gives him suddenly, because the descent of the Holy Spirit was expected.

[46:50]

By this little room, airs the room. Somewhere airs the room. So the life of the group was filled with deep inner seriousness. And that is what I wanted to emphasize. A group can easily be distorted way. Even the small stuff takes over. For example, express in the chit-chat, in the taking hope of the living vision of the day, in the group becomes a group in which one entertains one another. It loses its depth, and of course, then also by the way, the group as such, and the living together, loses its meaning. Now for us as God, for those of our guests who are on the screen, the being which protects the dead is silence.

[48:03]

And then we should also just be confronted with this sadness. The end of all things is heaven, we should be dead. Silence is for us one word. in which we open ourselves to the enormous urgence of this imminent aim of our faith, in which we as Christians simply constantly gain, towards which the Church, not only at once, but also the daily, is constantly open. The end of all things. That is indeed they're absolutely not. It This country caught him for the world as it exists longer, not at all, but it is really an opening for the importance of the moment, but we are always speaking among ourselves, God, the sacrament of the moment.

[49:08]

And silence is, as it were, the sacrament of the sacrament of the moment. Silence brings out that depth for one another. Silence is not considered as an observer. If silence is considered as a discipline, if silence is considered as a law, then naturally it loses its true function. The silence must be, I mean, when that's alive, it's alive in the liberty of the spirit. That liberty of the spirit must throw away all of problems of simple communication and sharing and living. That is for truth. But his guilt and destiny, that is the meaning of the liberty of the spirit. We know that very very much somebody comes into the monastery. He arrives there simply as an imposter, not just cause one of all, comes into the same thing, everything.

[50:15]

Very strange, this, you don't do [...] this, you don't But as soon as he enters into the inner evening of the silence, he gets his liberty. He becomes instead a part of his own inner depth, thereby it becomes a thing which gives them spontaneous energy. So there is one thing. The life of the group is really as if we dwellers while living cannot be a constant enough. It cannot therefore be a waste of adventure.

[51:17]

It must therefore be protected by silence, and this silence must serve in the inner understanding, a living understanding of the Buddha's womb, to open that dimension, dimension, or eschatological expectation of the tremendous urgency Work as long as there is written. Then the next step is that this new life is, as St. Peter describes it in form, should be the same and the sober. What does that mean, the same? So presuming, that beautiful Greek word that reads the pattern, valuable judgment, Balance is the opposite to exaggeration, for example. Balance is the opposite to panic, to exaggeration, the opposite to exaggeration.

[52:30]

Balance is so possibly is that power, that value, that total power, Hunt out with the whole of reality. Not with this impression, and that impression, and this feeling, and that feeling. And always get absorbed in every single feeling and lost in it, you know. And finally then, being thrown apart in a world of confusion. But, the first step, this sanity is that. balanced church. The homes could be renewed to tend to clean the view of the totality. Then the soul was, the same soul, said Peter said. What is that, the soul? Vigilat, they translated, in the ear, in the ear, in the electric.

[53:37]

That means full awareness. What is the full awareness? Full awareness is not the same as what you see, taking into what are all the elements of reality, but fullness is that awareness of the true awareness, of the inner center of reality, of what is really and truly important in reality. And what is that for us as Christians? It is always dogs not being designed for us. Dogs not being designed for us. Dogs not being designed for us. What we call here. That is the rock bottom of here. That is the rock on which we put our head that we are. That little way of us. The rock to which our gods are constantly exhaust. Is that Sleeping, sleeping is forgetting, forgetfulness.

[54:42]

The opposite to be aware, and to be aware of what? The one light, the one light, which is God's one for us. And then of course, if we, then if we consider that, then that eats us, and so we can see our logical signature, gives in this exhortation to us, business will grow, and that you may be able to be able to thrive. Therefore, keep that sanity. Don't get annoyed that way back here, sir. Keep the same aspects of it. And anything to put awareness of what a Greek theology and the Greek iconology, and of course also in the Psalter, one calls the Neversimely Father of the merciful Father.

[55:48]

That is His love. That is His little witness. And that's King Neversimely. So that is the appearance in this God's prayer, so that we may be able to pray. Well, the reason I think it's very, very important for us to read it out, because it is true of us that prayer requires a psychological framework, requires recollection, it requires attention. All these psychological things are there, but theologically, prayer arises out of this. Catholic realization of the wholeness of reality and of the constant. The way we can never sleep in the eye of God's mercy. That makes it for us, makes it possible to pray.

[56:52]

Because prayer is really, if we consider it as creatures, approaching the infinite majesty of God. The act of prayer is a dare. It is bonding. It requires that the audacity of the audacity of the one who knows that he is being known. Therefore, a daily prayer requires that freedom, that freedom that only faith in the fact that we are being loved gives to. And there is again another I want to call your attention to it, because just at these last days, several times, my attention has been called to them. Let us call them, let us not lose. I think it's such a good, you know, concern of members of the community.

[57:53]

Let us not lose the spirit of science. And science has been a dimension. One, eventually, instead of this, is a logical attempt, that's serious. A demon's witch, chinchap, is just a simple, wasteful, playing around, time, thoughts, and imagination, and so on. But the other one, the other aspect of science, that, well, for the way for us, which is a, which is a lovely way, Daniel would save silence for us Christians to posit in faith. Not to God's servants, not to the Lord. In December he will protect you. And he also wants to make room for God's love. And for this he may work in us. That is the other danger of teaching.

[58:55]

See, that we are not only lost in superficialities that pass, but that we also are too much filled with the importance of our own doings, of what we are, of what we are saying, of what we are listening, of what we have to react, especially to what we have to judge. I can feel all the time sitting on the judge's throne. We hear things. You beings don't listen only if seen as God were repulsing the critical things. So these two things are there. It's got a very team and not as a news as it said. We know that critical attitude has constantly exalts. And the more there's open, the more there comes.

[59:57]

into the full of any species that is not really controlled, that is not really rising out of the sun. That is, of course, a different thing. It is a good world, but this good world comes out of a good soil, and that good soil means this presence of the love of God. And silence to silence as simply the supper, rest, and say, okay. It's that room in which he weathers, that he has confidence enough, that he doesn't have to feel everything with his doings and with his stories, but that he can let the Lord speak, that he gives room for his grace, and he is always eager to listen to what comes from above the message.

[60:58]

So that aspect of science is again so important for us. The opposite of this superficial chapter simply involves us deeply complicated, sometimes stupid, common complications, of our own already too complicated being here on earth. I would say that silence is a wonderful way to preserve and reach simplicity. And that too is one of our concerns, isn't it? So in that way, this out of this silence, blindness, silence which has faith in God's love for me, that is That is the essence of South. That's the essence of the West. All the men that wise us play. And again, I would say that way again, has the characteristic of a truly, a true fucking character.

[62:09]

As a child that speaks to his God, the soul speaking to his God, let it come and sing. that our destiny, that our willy, willy, willy. It is our, we dare to say, our father, who are to hallowed be thy kingdom, God. So these are dimensions of the global life. And that is of course one of the things that, that, that, that characterize the being together of the disciples and male-being, and as they were together, praying together, that lift up our silent, trusting heart to an expectation for the come, for the gift, the open hand that receives the gift.

[63:15]

But then there is still another end in the room like that's in Peter that exhorts us to follow their tomorrow in the image and likeness of this little group in the upper group. And that is that next sentence above all called unfailing your love for one another because love covers a gratitude of sin. I took these two sentences simply together, because I think they are one. This honest creating love, that love that is boring but weak text, you know, that is, that pulls us out, that pulls us off. The love that doesn't give up, that is what we need by the failing love. That's what St. Peter. The love that doesn't give up,

[64:16]

That lot of covers that multitude of sins. Because what fools of God is able to destroy them is a proper sin. Sin and the grace of it not get together. Still the Holy Spirit was breathing upon the house and the God. And when you with this sin you stay with me with it. So the spirit of God is a created power. It's not a giving up in front of sin, but it is a forging sins, overcomings. It is as in many small things. It is giving. For giving it in love is that God which owns, and which he, and which in that way of soul, and which in that way they conquer sin. Remits sin, as we may say.

[65:20]

And that is the other important aspect, basically active aspect of the group. Because that is again clear, as soon as we enter into the big realm of politics, there are Christian editors and there are Christian games there. Christian nations, and there are Christian wars. And when you come to that, this whole thing comes from the party, and still in the group, it's different, that we realize. And that maybe is the reason why so many things that are being destroyed in our lives, that nothing that emerges out of it, And then in a spontaneous, violent contact, then only still grasping the heart and the heart of the glory of those who are out together, waiting, experiencing, in a being together in the community of the spirit.

[66:34]

And that community of the spirit doesn't keep up in front of things. The victim is out in front of the family who stand on the wages of this dog. Because we here on earth, in this little body in which we live here, we are just like a company of disciples. If that symbol, I would say, of a divine dog, I mean real, the mother of the Lord, and not being in their midst, I'm afraid, that men are having themselves. So, the rule that I just must have this, I would say, motherly calling, the quality of forgiving, the quality of our ghost. If it belongs to a mutual condemnation, criticism, terroristic, terroristic,

[67:39]

putting people in places where they have a feeling they can have a cover, pulling them down and pulling them aside, not sitting there. That is, of course, the end of community life. Community life cannot possibly, in this, the age between bedcast and the last moment of Christ, Can it be a life in communion of saints? It's impossible. Can it be led in a life of the triumph of the church? It's impossible. Everywhere where we go, we may go to a paragraph, and we may find that worship is not so very inspiring. or be getting all into the various aspects of the parent's life, and with fear of life, and so on, [...] so on

[69:07]

the context of fairness. So we knew that, we know that, and we have to face that. As long as we give up, and even more and more and more, in any way, even with such an imperfect show, the law of a large price, the bride wouldn't show, looking, for example, at the present time, about There are so many appeals and so many disturbance, looking down and saying, ah, wait, I'm sick of that, I didn't, I didn't, I didn't, I didn't. This event doesn't, as it was, cannot be said in the context of which we've seen or of St. Peter's themes in the context of which, The Apostles named in the almost two words, at least before the place ever, he said, for us, as always, you love, not as a matter of response, of the enthusiastically response to great virtue.

[70:21]

Don't add us the power, the healing power of forgiveness. Therefore, let us keep unfailing Lot of faith, because it was only truth. Now this evolving year we are together as the solemn and public assembly of the church, of their universal capture, and to the same other who is filled with that, talmud here alone, and we celebrate in this gathering. For some time now, in the form of recalling on celebration, it'll be all of you who are present here, noticing. And it might be good today just to say a few words of explanation.

[71:27]

You realize that this, what we are doing here, It's time to have made it later in those of the renewal that has been initiated by the Second Baptist Council, and it's asked for acceptance to bring out again clear meaning God may be, and in the living way, that the Church of God is the honor in order to say to seek as we sing this morning in the glory, to seek the faith of God, to seek the faith through Christ of the Lord, to be global. You read it as a sister and remember it that we have heard just now. It ends that it only stands to all these things globally may be given to God.

[72:28]

And then as we meet the England church, our church, as people of drama, we are gathered together in order to glorify in the unity of the Holy Spirit, through pride of our heavenly love. And then in some way, and in a specific way, as long as the next day, is the concentration In their edict to preach the Concelebration of Sput, Ingratulation was propagated. It is said that three things are emphasized and are doing more for clearly the attention of the people. Realized at this celebration of the Renewed Christ is at this day, A sacramental celebration.

[73:33]

A sacrament is life. And the concept of the celebration says that what we want to do is bring out more of the character of the sign. The sign signifies unity. Signifies the unity of the priesthood signifies the unity of the Christian sacrifice and signifies the unity of the whole Christian people. In these three words, we will proclaim the presence of wives among his people in the Eucharistic celebration. Our Christian priesthood is not simply and only the individual gift that somebody has.

[74:35]

In a state of land where a special perfect gift, a matter of a special beautiful gift, a matter of a specific respect of training, all that is known the estimates of the Christian priesthood. is not a personal gift, a custom color who springs from his personal character, it springs from a sacramental character, and that sacramental character has been given to the priest through his ordination, and his sacramental character means, his confirmation, his transformation in a special way, to Christ. to Christ as the priest, to Christ as the preacher, to Christ as the Buddha. In these three words, the priest is in a certain way.

[75:39]

It works throughout his character, conform to Christ. So there is priest who is, in every way of English individual custom, and in every individual priest walk. It is the place of Christ, the high priest, the function of Christ, the high priest, to be exercised here for the salvation of the people. So, the unity of the priest, the fact that we are as great God of God, that not everybody has as great as individual. controversial as individual work of dealing with people, or of influencing people, or leading people to God. Certainly everybody has that. But it's not in the context of a sacramental diet in the church.

[76:45]

It's not the decisive thing. Not the qualities, the human qualities make the equally, but it is that infusion of, based upon quality and with life, which takes place and is of the nation, and lives for every reason, acts in the name of God, acts into power of God, and what he gives again as its place to beautifully in the place of his tomb, he doesn't give himself But it is Christ, too, and me. And then it's expressed where we are together and appear together. As he connects you, where not every individual piece goes to his own pen, and says, Pete's letter, they may all come together, and they all come back, and they all come back, and they all come back, which march and play beside me.

[77:50]

And that is the other aspect, which this celebration brings to the attention of those who take a part in it, is the unity of the sacrifice. Just as in the Church of God, he is the priest, the abiding. And every ordinary priest presents a special conflict because of a member of all the people with wives. So also the sacrifice that is on is not in further and is not as finished. In an intentional gift, somebody contributing one another one contributing to them and another one contributing great and another one contributing one another. and another one food of what anybody is.

[78:51]

It's not that the essence of the Christian sacrifice, because the Christian sacrifice is a redeeming sacrifice. Therefore, it is a sacrifice with God's power of sins to us by sending to us his son. And he, then, is not only free, but he is also the offering is also the king. So the essential thing is not that everybody that contributes in his own way, but the essential thing is that every one of them takes power and the one sacrifices Christ our Lord. That is the expression of that new charity that comes from above that extend to us that living is poured out in our house with the body of Holy Spirit and that enables us to offer the one and the same sacrifice of God that our Lord offered on the cross and will be doing here in this concert later.

[80:09]

And where is that all of this act with sacrificial It's a link to the actions of the priest, our vision, so that all can see and participate infused into one, so that all priests together save the camera on the back. Then this, this collegiate action, whatever, is then an answer and it is important through the woman, with our post-pion of the people of the propagation. And in this way also we hope that in the time come by now everybody realizes that this nature of the renewal still suffer from the transfer of the doctrine to the image.

[81:10]

And there are difficulties also for the people still to participate. There are many fancy and healthy technical difficulties. They just don't be overwhelmed. We are on the way, just fine, for the people, for the possibility, to express and to participate in the dynamic. We are on the way. where the voice of the people of God can admit again to be heard in church. And then, as time goes on, I'm sure there'll also be the place here in our church, in our church. We are here together, not only exclusively as a monastic community, but when we celebrate the Holy Eucharist, we are more religious, and more religious than religious, We are a church. We are a public government.

[82:12]

Nobody can be excluded from the public gathering in the public public, as this one is. And therefore, we also, and especially, on some of this mailable, as time goes on, we will open the way for every individual that comes here to take power on thought. Actively and also in singing, God in the upbringing of every sacrifice in its egoistic celebration. So, let us, this, may this celebration which we see, Rene, at least also coming on side, may it for all of us be the expression of the inner unity of the Holy Spirit of Charming. That we express in our meaning together. That we express in our singing together. That we express in our opening together the same time.

[83:15]

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