This is the throne of the living world, the center of life of things divine. For God, he sent it to us, to raise the heaven-cast to cry out in honor. Evening and morning, one day. This word should be to us the inspiration, the guiding light for these three days. In this first meditation, the first day, let us then, under the guidance of divine wisdom, it is given us in Holy Scripture Think a little about the true nature of that evening, the evening which settles on, not only over the individual soul, but also over the whole of mankind.

[01:13]

An evening, however, that settles not without the Word of God, the Son of Justice, sentient to us. In order to just give you an idea of what I'm thinking about, I wanted to just tell you of some of these evidence that Holy Scripture has got. You find at first, writing the Second verse already of the first chapter of Genesis. The description of the chaos that the earth warms. Vague and void. Empty.

[02:17]

As the darkness covers the abyss, and the spirit of God hovering over the waters. That is the first description of that evening, with which really the whole story, history of the work of redemption, begins. But this first description is only a hidden recapitulation of a whole wide chapter of human history. And what is described there in almost mythical terms is then the young in the course of history

[03:19]

real lives, or let us say incarnate somehow, in concrete events. And the first of those evenings which overshadow man certainly is that evening which is indicated in the third chapter of the Inuit. where they speak of walking in the garden at the time of the evening breeze. There was the evening which started at the moment when the subtlety of serpents whirled as it were its way into the innocence, unawareness of Eden, and began to destroy that fullness of light, which to the delight of the first human couple, killed the God of Eden.

[04:42]

But then there is another illuminating Just as in this first evening, God walking in the breeze, which reminds us, I think, of the Spirit of God hovering over the waters. At this first evening of creation, walking in this evening breeze, He calls out in that world which pierces darkness like a lightning. Adam, where art thou? Adam, where art thou? That Christian of the night that is looking for the lost sheep in the darkness of the evening.

[05:47]

Adam and Eve. And that same call is with a significant nuance repeated at another evening, the evening which settles over the second generation I mean that generation where we now have not husband and wife, in their future relation in order, by day and by eve, but where we have two brothers, second generation of the parents of the children, two brothers, an equal, as far as age is concerned, as unequal as far as character, natural endowment, talent is concerned, as difference therefore as far as order is concerned, authority is concerned.

[07:08]

Cain and Abel, and their two evening circles, Over them, when pain, when chains, failures, fail, everyone can see how the circle sits, where darkness takes over. Because, as our Lord said, your eye, as long as your eye is light, your whole body is light. That's the description of the day. But the evening is when the face falls, when the eye is not good, not light anymore, with envy and jealousy.

[08:10]

He straws that sincere simplicity hallucinating of the kind of the human conscience that inner life may be. I think that in an illusion through this evening that Phil had overcame, our Lord said to those laborers in the vineyard, who are overcome, as it were, by the importance of their work, just as kings, and who then do not agree, murmur, the calling of the place that is murmuring. They murmur, saying, now we have labored so long,

[09:17]

Have these here come into the venue at the last moment? And they receive more relatively than we do. It's against your justice. One sees the faces crawling, and there's darkness of murmuring overtakes. And our Lord says, as long as I am going to practice, the voice of the Son heals the dead. Why are you the enemy? So that is the evening of evil. At Cain, that is the evening of jealousy. That's the evening of war, exclusive competition. which destroys unity and therefore bombs the waves of the sun of justice.

[10:27]

May be that in reference to this evening our Lord said, if you go to the temple in order to offer sacrifice, And you remember that your brother has something against you. First go and make peace with your brother, and then come and offer your sacrifice. Maybe these words have an allusion to this first pair of human brothers. So that is another game. The first evening I spoke about is that evening when he settles over men because he does not listen anymore to God's clear order and commandment to give up a little thing.

[11:40]

to eat from that one tree, that whole abundance of the garden of the King. It gives an ear then to the subtle interpretation, misinterpretation of a serpent. Oh, he told you? Am I right? You shouldn't eat of any of these trees here in this old wonderful town." And Eve gives her ear to that and gets involved in a discussion with the devil. And then she sees in her own wisdom that after all, maybe it isn't so bad. Maybe we cannot trust the Lord of Paradise, the way we did.

[12:43]

Maybe he's holding, keeping something away from us. You see there all the simplicity of obedience is being corroded as it were. Then She takes, and she eats, and she gives to Adam, and he eats too. That is that whole maintenance, the relinquishing of order, not following the clear voice of the Divine Father, substituting one's own wisdom for the Divine Wisdom, And the one who is not installed by God to represent his authority becomes the one who leads. And the one who has received the mission to rule relinquishes this mission and follows the one who has no authority and dedication.

[14:00]

And he leads to And then in this vagueness, they suddenly see. Consciousness tells them, here's something that's wrong. And then comes the reaction, we cover it up, we hide it. You see, all that are the reflections of the subtlety of the circle that has replaced the true confidence in God and the truth emanating from God and the five selves. That is that vagueness and that's that emptiness. And that is that of weighing on the darkness over the abyss.

[15:03]

That means over a state of mind which draws down into the dead. It's just not elevated, lit. In Cain and Abel we have something different. There is jealousy. There is violence. There's an outburst of destructive power. And then there are the waters that cover the abyss. There's another evening, many other evenings. There's the evening which settles over the whole human race. At the time when, I think it's described in the sixth chapter of the text, when the heavenly walls and the earthly walls mix, and all the borders, all the barriers are being torn down,

[16:20]

An order which separates what is above from what is below is destroyed. And the key word of this evening which settles over the whole of mankind is perversion. Perversion. And that key word, perversion, is absent by the divine voice, which declares one glory as the one whom God is well pleased. The same, and this one whom God is well pleased, receives then the prayer that he sought of a building of the art which will house the remnant and carry them over the waters of the flood.

[17:37]

Therefore, this virtue, this tearing down of all barriers through the inordinate passions and lusts of man, is answered by the commandment, that we may call of edify, building the edification of that boat which sails and carries the rest of mankind, the chosen ones, the redeemed ones, over the flood into the morning of a new order, which then is solemnly opened by the Lord with the sacrifice upon the first altar built by Him.

[18:41]

There's still another evening, and that's the evening of pride. And it's then when mankind begins growing into a mass, and therefore becoming conscious of their strength. Resist the order to disperse, and get together in a supreme effort to make a name for themselves. It's that evening of the Tower of Babel, where man wants to build up, ascending, but out of his own power. And that's a tempest, and that evening, feels as if we are turned into a new body by the divine word Letters Descent.

[19:54]

Letters Descent. Into that god-evil of rebellion descends the Lord who is not amused of his position. Just as in the beginning God walked in the evening breeze, in paradise to look out while the one was hiding himself. Just as in the evening which settled over mankind, the catastrophe which preceded the Church of God flooded God spoke to Noah, the word in which he communicated to him is edifying, constructive design. So here in answer to the upheaval, rebellion of pride, that saving key word is uttered, let us listen.

[20:58]

So visiting in these evenings that we have described by the Divine Word in the first eleven chapters of Genesis, which in themselves are the way prelude for the history which then evolves, In the moment in which our Abraham is called for our goal into the country that's promised to him, in these evenings that we sit there, all the various powers of darkness are described for us, to which we ourselves are subject. It is really an opening of the depth of the dark possibilities of our own soul, that certainty which destroys the confidence as basis of obedience, that dark upheaval of jealousy,

[22:14]

which destroys paternal love, the God of unity among men, that perversion of love, which tears down all barriers, and which is answered by the word of building, the Church. The upheaval of pride, which strives to compete with God, answered by this saving Hebrew, let us descend. These evenings in themselves are, thus say, a wonderful revelation. Guided by it, we lead into the depths of our own souls, Therefore I delight for that conversion, which every evening that settles upon us, we quiet.

[23:28]

But that are not the only evenings only scripture speaks about. There is the evening and later on, for example, in the history of Abraham. You remember that in the 15th chapter of Genesis, when the serpent sings, and the great appeal overcomes Abraham. And there he sees the eagles trying to take hold of the serpent. covenants that he had just been offering. And the darkness and horror that seized him, where to him is revealed the great mystery of the exile.

[24:33]

That's the Philippians chapter, the book of Genesis. There's another evening, that is the evening of Jacob, who then goes into exile. At the moment in which he has arrived, at the borderland of the apostle, overcome by tiredness, when the sun is suddenly setting, in discouragement, then he puts his head upon a stone, the only thing he has there, giving him, let us say, an inkling of a resting place, a substitute for a resting place. But then there, when darkness overcomes and sleep overcomes him,

[25:41]

heaven is open, and the ladder appears to him, and angels ascending and descending. There's still not an evening, and then I would call the evening of despair. It's the evening in which Jacob prepares to pour the next morning, meeting his enemy, his brother, Esau. And then when darkness settles over him, again he overcomes him, and he is attacked by the angel, and he wrestles with the angels through the night until the sunrise. Maybe all those evenings we could still speak about, but I would leave that to your initiative. And I will ask you, why don't you yourself go a minute through the pages of these sacred, inspired writings that the light has given us, that the darkness of our own souls may be revealed to us.

[27:05]

And then in this way the way of hope may be made clear to us. At times for you we will find one evening after the other, and each one of them has to tell you something about yourself. But then when you move through all these pages, then at the end, you will also come to another evening. And that evening, that is the outside, divine answer to the first evening we have in Sphinx 4. That is the evening when the Lord, knowing that He descended from the Father, knowing that He would return to the Father, loving his home where the world wanted to begin. He celebrated with them that holy meal in which he gave his own body and his own blood as the new roots from the tree of life.

[28:22]

To those who were gathered around him, listening to that life-giving word, that he puts into their hands as it were as a precious last will and testament. These sermons at the Last Supper in which the Lord really broke bread with his disciples in opening the whole depth of his heart, and revealing to them the mystery of his divine love of that descending agony. That is the evening meal, which, have I learnt, shall we say, or answered, that first curtain meal, in which Eve had taken something that she was not allowed to take, and give it to Adam, and Adam took it,

[29:24]

and laid upon all kinds of excuses why he had withdrawn from the light of the divine commandment. My wife gave it to me, that you have given to me and you have given to me as a helpman, and therefore I took it and I ate it. A sentence which is, again, so full of paucity and vainness shows to what extent, you know, we can go in order to try to excuse our sins, withdraw that clear light of divine truth. You have given me her as a human being. She gave it to me. Why shouldn't I eat when she gives it to me?

[30:31]

Now that vagueness and distortion of order, that has clearly been restored at the Last Supper, where the new Adam, our Lord Jesus Christ, himself eternally, essentially rooted in obedience to his Heavenly Father, from whom he proceeded and to whom he returns, describing that wonderful circle of divine obedience, of the divine Word, From heaven I come in obedience, from above sent to those below. Loving those who are in the world, that means those who are out of the Garden of Eden as a consequence of Adam's fall.

[31:42]

I love them unto the end. I'll eternal with them in the triumphant homecoming. of the song who after the will of the Father hath done, then returns in a glorious last final ascension, going into the deep, but returning from the deep into the eternal heavenly heaven, the eternal solidity of the throne our Father's womb. And this new Adam, moving like a star, is that perfect servant of obedience. He then is the one who becomes the host, who clearly resides at the supper

[32:46]

and who gives himself, his own body, his own blood, gives it to the new teaching, to the ecclesiastical, to the church, which we said that in that group of the disciples, apostles, who are listening to his word, then receive from him in astonishment, violence, and in devout adoration and humility that food that has been the food of the angels and now becomes the food of those who are not yet in the world but on a way home. This last supper this evening is also the answer to that.

[33:48]

Second, even in that we saw descending over Cain and Abel, we have seen the shadow of that darkness of Cain also, as a warning signal, as Mithiel had told us. of that possibility of betraying God that's always there and always in us. Betraying God for the sake of our identities and generations and our visions. We have the Judas Iscariot. We have the voice of a serpent that does not suffer. that gives it into the heart of the praetor to sell his brother, the brother of brothers of the Lord Jesus Christ.

[34:53]

And he goes out into the darkness, out of the comfort of the unity of those who are gathered together around the Lord's name. So that this beautiful scene, then, of the Last Supper, is also, as I said, the answer to that evening that settled over Cain and Abel. Because there, at this evening, may we see the shepherd, the good pastor, the one who is not imagined out, the one who does What he does, not for the sake of Indian earthly gain, as Cain did, but lives as a demon who gives his own life for his sheep.

[35:57]

The good shepherd, the one whom we have celebrated this morning at this beautiful mass of St. Thomas of Canterbury, that shepherd who gives his own life He presides at the Evening Eel, the Last Supper, in which that wound of hatred between brothers is finally overcome here by the total sin-giving of Hood Shepherd. whose infinite love is able to gather us all together around him in the unity of his selfless, sacrificial love. So, my dear sisters in Christ, you see that the meditation of this evening and its various manifestations

[37:04]

And we're going through the pages of Holy Scripture until we come to that final answer which the Son of Justice, life of the Son of Justice, shakes into the evening of mercy, calling us all to repentance, calling us to the devil's conversion. God who turns, God who descends, and then turns to us to give us life, Natan's two verses, it reads, and your whole people as a unity willfully enjoys it. Joy is only there where salvation is present.

[38:12]

That is the reason why that joy must have returned and left mankind when man turned away from the truth of God, the Attack, and when man turned away from the love of God, In Cain, there is even in this voice. But the evening in which our Lord Jesus Christ, Son of Justice, setting into the darkness of death, gives us himself, his own body and his blood, that is the evening which restores joy to us. That is the reason why this morning I'm celebrating, so embarrassed, I rejoice so much in your own participation, in your coming, answering, answering that divine appeal, and then coming and bringing your gifts at the offering.

[39:30]

See, that is the overcoming. of Adam and of Eve, and it became training to the fullness of obedience of the Divine Truth, which is expressed in your hearts, the clear, clear, jubilant hearts of Amen. Yes, dear Lord. And in your bringing the gifts, the gifts of brotherhood. Thinking in your own hearts, thinking in your own hearts, the Lord writes who will bring these gifts, because we are not against one another. We are in the peace of Christ. We are redeemed from that enemy that has destroyed the bond of unity between brothers. You will be restored as the expression of this God-given unity you call your gifts.

[40:40]

And you will see there in this drop of water, this little token of your own bona voluntas, your goodwill. You will see that as a body in the blood of our Lord Jesus Christ. That is, the God of what even the Prohibition here in this valley teaches. The Light of Christ, Luminosity. He, eternal, powerful, true Christ, cleanses from every stain. As Thou hath cleansed the cannabis, and healeth us, Thou hast nearly restored us again to health. And we may cry unto Thee, to come closer and say, Jesus, precious, incorruptible, Jesus, unfailing friend, Jesus, strong approved, Jesus, inexhaustible friend,

[41:53]

Jesus died on the cross. [...]

[42:20]

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