The shepherds heard the angels praising the prize of the new power of Bethel, and following one sweet new statement, they began to answer in a simple manner, peaking on the heavens' crest, and they swam to her and said, Rejoice, Mother of the Lamb and Shepherd! Rejoice, O God of Bethlehem's keep! Rejoice, ye kings and gents, in this world of enemies! Rejoice, O Kingdom, of the gates of Canada! Rejoice, dawn of the restlessly dead! Rejoice, O the things of heaven! Rejoice with him! Rejoice, O the things of earth! Joyful chorus with him! Rejoice in the invincible courage of the victorious.

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Rejoice in the firm support of faith. Rejoice in the defining of the covenant of mercy. Rejoice in the hope to move the outlaws with joy. Rejoice in the way of love. This second day of Christmas in the Fives is the day of the mourning when the shepherds were not cast over and transferred to Bethlehem. We remember, as we celebrated it this morning, But all things were in quiet silence, and the night was in the midst of the corpse that was hidden there.

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As Isaiah stands in the time of evening, behold, there shall be trouble. We have meditated on that verse yesterday, seeing the evening of disobedience and falsehood setting over our first grounds, seeing the evening of jealousy and hatred over the two brothers seen the evening of perversion and violence ripping the whole human race in the time of building, the evening of crime, rebellion, and slavery. In the efforts of an organized mass of men to build the Tower of Fame,

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And we saw how into each of these nights descended, in one way or another, the Word of God from his heavenly throne. God himself, as Holy Scripture says, walking in the evening dreams, calling Adam where are you?" Calling him out of his hiding into the clear light of God's truth and judgment. But their judgments at the same time just and still full of mercy. The death sentence was not given, but the sentence of renouncement was imposed upon those who had eaten against God's command.

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Begin the call directed to Cain, where is your brother? intended to pierce his heart, but did not. And still, he was protected by the mercy of God's judgment from being killed, because he received the side, the tough, that means the side of the cross, on which he threw him. into the evening of perverse revivals, descendants that, symptoms of edification, erected to the one who was destined and sent to save the remnant, and into that evening of

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pride, rebellion, and slavery. That world left us dissent, a world full of divine harmony and still a prophecy. There were still other evenings that we could only indicate yesterday. the evening of fear, calling over Abraham when he, the father of the new people, anticipates in his heart the dread and sufferings of the exile in Egypt. It was not the Gethsemane night of Abraham, the father of our faith, but receives the glowing fullness of God of love passing through the covenant sacrifice.

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Jacob, the evening of faint articles, for they are overcome by sleep. It is he is in the vision, the nether, that bridge between God and miserable human creature in exile. And that key word which from then on runs like a red thread of hope through the whole of the Old Testament until it is revealed in the coming of our Lord and Savior, I mean that word, I am with thee, erected to Jacob and fulfilled in thee, Emmanuel, God with us. Then there is the night of despair.

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They come wrestling with the angel. But can we begin to give blessing as the sun rises and the new day begins? Then in our second meditation we spoke about the night of the prophets. The word of the prophets was sent, descended from his heavenly throne into the night of apostasy. The apostasy of the chosen people from their faith, from their religion. There is a new kind of light. answered by the prophets, with the dark prophecy of the day of Jeremy being darkness and not light.

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The apostasy of a false externalism, keeping the ritual, keeping religious exercises, the prayer of the lit, as something that holds a full security, worldly security to man. Behold the temple, the temple, the temple of the Lord, and therefore we are assured of his presence with us. Nothing of that. God does not want sacrifices, but obedience. That means complete being, immersed of the whole being in the full truth of the I AM, the God I AM.

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There is the false security not only of religious ritual, but also the false security of keeping the laws. And trying to provide for that, in a certain state of justification. The danger would be part of Parisianism. O Lord, here I am. I am the one who offers you all the times, who does everything you have written in the law. I am certainly better than this public figure in the battle. Then to finish the version where the devil uses the very service of God to blow up people with pride for their achievements.

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We have worked the entire day, and now to give so much to those who have not worked at all. That is the bitter zeal of thought's human justice, where man tries to secure for himself a title before God, through what man is doing in the service of God. Instead of remembering that, remember our entire life and always remain a worthy servant. There is also in a social religion That means in a religion which has become the public interest of a people, there is that danger of going and acting with the people, complying with their

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national and racial interests. Against that danger also, the trump card, the judgment, the verdict of the prophets is directed. Isaiah, for example, saying, don't fear their feet. But let the Lord be your King. Believe this light and darkness of judgment, which, when it is presented to us in all its seriousness, This darkness of Judgment Day, which seems to be a death sentence for everyone, that then turns into the Night of Love, into that night which is described in the Canticle of Canticles, and which is fulfilled

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in the bridegroom, our Lord Jesus Christ, who loved us unto the end, giving his own body and giving his own birth, that they may be then our life. There Christ himself fulfills all justice, fulfills all justice by taking the death sentence of the dark judgment upon himself. For us, for our sake, we are invited elsewhere to accept his death as our death, to drink that blood that he is shedding for us, that in this way, and in this way only, we may transcend our sins and all of the limitations

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of our human and earthly nature, which never wants to die, in some way cannot, transmitting ourselves in the death of the one who died for us. Then we may live for him. I, to my beloved, and my beloved ones. There is a new thing indicated in Isaiah in the 43rd chapter. Remember not the former things. Behold, I do new things, and not they are springing forth.

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And that now they are springing forth, that is today. That is this Christmas time. That is the today in which the world was made flesh, and we are singing His glory. What is that, this new thing? This what we call in our Christian language, the marvel of the Mysterium. By this real Mysterium, we try to define, or try to label as it were, this completely new relation, which is established between God and man, through the fact that while the night was in the midst of her wars, the almighty were deep on this heavenly throne.

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In this call of the Incarnation, the Nativity, is coming to us as one of other hours not ceasing to be, however, the Son of God. Then is the mystery. Before, when Isaiah says, remember not form of things, or which are these form of things, they are those things by which God has assigned their place before him to the members of the chosen people by giving them the law. The law is the way which determines the position of men before God in the old order.

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what we call the Old Testament. That means God has suffered man's position before him through the commandment. Do this. As it were, an invitation, a moral challenge But now the new thing happens, and that is the God decides to earth our place before Him, not by giving us an order, but by giving us His Son. That is the tremendous difference. That is what we call the mystery, that the sun must make man, that man may become God.

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That is the new thing. That is the mysterious convention, that ancient which is not, because emphasized that enough, limited to the moment of the Lord's historical and earthly life. On the contrary, when he was with the apostles and with the Jews, in his earthly struggle. His death has not yet sealed and completed its work.

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His death which is the gate of hope for all of us is death, which is the beginning of life. When the flesh, as it were, was killed, the Spirit of the Lord was free. And this Spirit, then, He breathed upon His apostles, whatever sins you forgive them, have been forgiven. And this spirit descended into the very house where the apostles and our Lady were gathered together and lived in this old house. Now, my dear sisters, invite the time in which this happened

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is called in today's epistle the Plenitude of Timorous, when the fullness of time was come. And that is exactly the difference between the law and the Christian era. That the law is expectation, but is not fullness. The law is the looking forward to something that will come. But now into our life, into our time, the fullness has descended. Just listen to today's words in the epistle. And you must realize, you cannot help realizing, what this fullness of time is.

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It's this, the fullness of time, God, that's fullness, isn't it? He sent, that's fullness too. That means he does not wait for the one whom we sent. But he sent God sent. That fullness, if you compare that with the promulgation of the law on Mount Sinai through Moses, God sent. He did not wait for us to send to him, as evidently everyone in power in this world and under the new human law does.

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The one who is in power waits to be sent to by the one who approaches him with a petition. And as long as he is not being asked, he is inclined for reasons of political prudence not to make any move himself. That's the law of the mighty ones and of the rich ones in this world. But in the fullness of time, it's different. God sent. And whom did he send? Not a prophet, not a representative. That would be, again, the way of human laws.

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They would not go themselves. but they will send somebody to represent. But God's ten years of sorrow is sorrow, I say. than millions in whom all the fullness of divinity dwells in one man, the one who has the spirit without measure, the one who is full of grace and of truth. God sent his Son, Even more, if you consider the way of this city.

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Made of a woman, made from love. The song made. The warning of all things were made. He himself made. He emptied himself. Fullness! Now I will say a new dimension of fullness. God sings his song. That means, not in his divine glory, but in his cognitive dissension. Man, he really dissents. He dissents on the level of creature, made of a woman.

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That means not an angel, or any other creature, made of a woman. He dissents him down to us, the Son of Man, made under the law, and that is the fullness of wholeness. Because made under the law means that in himself takes upon himself The law, what does then give the law here? It's the death sentence of the law. We were under the law before God sent his son. That does not mean that we had to observe the divine rules, but that means that we were sentenced

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The law is concentrated in the sentence, and that sentence is the death sentence, that sentence which was pronounced already in count. Dost thou thought, and unto dost thou have beaten? Made under the law, So then in his emptying himself, he not only takes upon himself the limitations and dependence of the creature, not only the limitation and dependence and the suffering of the son of man made of womb, but also that death penalty of the predator. of God's enemy.

[31:17]

He did all this and that sending is full, isn't it? It's full because it is the sending of the Son of God, and it is the sending of the Son of God in such a way that the one who is sent really meets us on our own ground, fully, by taking on the lightness of this flesh of sin, by, as St. Paul puts it, becoming a curse for us. That is fullness of sin. Then it is really Christmas. What is that? Christmas.

[32:22]

Christi Bissa. Christ is being sent. But then comes the fullness of the one who sins and who is sent. then gives us fullness, the fullness of the receiver, the recipient. What is that fullness? The fullness of the recipient is that he might redeem them that were under the law, that we might receive the adoption of son.

[33:26]

That's the fullness of the recipient, that he might redeem them that were under the law. Saving all, giving the unhappy possession, of the new fullness speaks of those that are under the law in the third person, that he might redeem them that were under the law. The death sentence has been changed. The chiropractum, as Holy Scripture says, has been torn to pieces. When Christ carried upon the cross our burden, and that which states our debt was paid.

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So we are not protectors anymore. Now that is fullness, isn't it? Great fullness. We consider it as fullness of a gift when we receive from those who are able to give a gift, the Son of God. that takes us out of our poverty. But that is not the fullness which is expressed in these first words, that he might redeem them that were under the law. Because that our being under the law is more than poverty, it's death. We have to see it that way, we have to call it that way. It's dead.

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We are, according to the law, we are or we were dead. Capital punishment. That was our sin. And then that is remitted by the Son of God made man, paying it for him, so that justice was absorbed into the fullness of divine charity. Justice and peace kissed Watercup on Christmas when he was sent under the law, made under the law.

[36:40]

That is the fullness of our being redeemed. But that is not the whole fullness. St. Paul continues that we might receive the adoption of souls. Who can do that? not only destroy the death sentence but give life and is the fullness and only the power of all life can give to us and he gives that to us in and through his own soul. than this fullness of adoption of souls. This adoption of souls is not only a legal declaration, not only a legal fixture.

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Yes, that a good man may be able to do. But here, this adoption of souls in which he sends the spirits into our hearts, who calls in us up. Death is more than a doctrine in the legal sense. You see, the warner dives for us, who takes upon himself our death, He then sends the Spirit to make his declaration of freedom full for us, that we may have a freedom not of vacuum, not of emptiness, of doing what we may want.

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but of freedom in the fullness of the Spirit, and where there is the Spirit of God, there alone is freedom. So he sings his Spirit. That means he gives us a part in his own divine nature. in which we then cannot say about God. Then, my dear sisters and brothers, that is the meaning of these beautiful words. When the fullness of time was gone, God sent his Son, made of a womb, under the law, that he might redeem them that were under the law, that we might receive the adoption of sons, and he send his Spirit, in whom we cry out.

[40:02]

We see the fullness of time, the one who sent, who This thing he sends for the man of the same name. Those who receive for the sons of God, through redemption and adoption. made of a daughter, made of a woman. So then is the morning that comes after the evening, the morning of the adoption of a son, in looking for an expression in which the freshness and beauty of this morning would be just

[41:11]

to us. I thought of this little sentence from the second book of Samuel, or the second book of Kings, the last words of David. David is the Old Testament figure of God's child of the David, the sweet singer of Israel, who says in his last words, the Spirit of the Lord has spoken by me, and his word is on my tongue. The God of Israel said to me, the strong one of Israel spoke As the light of the morning, when the sun rises, shines in the morning without clouds, and as the grass springeth out of the earth after a rain, then is the picture of David and of his house.

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Then is the picture of Christ and all his church. He is all my salvation and all my will. David continues. Neither is there fault thereof, then saith the Lord. Everything is great. everything a new beginning, but He is all our salvation and all our will. You see them sending on the part of the Father, of His Son, in the fullness of His divinity, becoming manna, being sent to us in that full manner, in which He certainly meets us by taking us completely into Him.

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That full standing, that fullness with which God fulfills all time, that of Christ urges us to give an answer The fullness of the recipient in which we answer the fullness that God sends to us is, he is all my salvation and all my will. That is what we call perfection. And certainly that perfection that he and we have vowed in our religious lives, that is the answer. How can we do it? Only in and through, you understand that now, only in and through the Mysterium. I mean through that holy action which we performed here today again.

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In that holy action in which Christ's death really and truly becomes our death. in which the Father stands, given his Son, made of a woman, made under the law. Because as St. Chrysostom says, if we say, this is my body, this is my blood, it's like a sword, made under the law. This holy sacrifice, again, kills the death sentence. But more than that, it leads us into the fullness of the Spirit, in which we say, Our Father, who art in heaven, hallowed be thy name, thy kingdom come.

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I say this here just in a parenthesis. But according to the new directions and directives published by the Congregation of Christ, given in the Dive of Mass, this part of the roster can from now on be said by all. And that certainly is again a new step which the Church invites us to make. not simply as a new liturgical little corpse, as a little precious little thing that some liturgists have cooked up in the offices of the Congregational Choirs. The greatest to say, well, Mixed reaction has taken the part of many who are one of the same by nature.

[47:09]

Logia may have come from that image. No, this is the expression of the inner truth of the Mysterium that we celebrate. And why have not the words correspond to that truth? It is true, you know, in the Roman liturgy always had this idea, but we expressed it in the Roman rite by having all the people say the last sentence of that prayer. And then she stood fully participation in the whole prayer, and does those still, especially in the sudden acts, Now, in the dialogue, perhaps we can, we may say, leave our father all together, together with the priest, as we do it on Good Friday.

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Good Friday, in next silence, when the night has reached the center of its course, in the midst of her corpse, there will get together in remembering the death of the Lord, but in the fullness of the Spirit. We see there how this death of the Lord gives the gate of hope, a new life. The one who was made under the law, he has redeemed those who were under the law, and has given us the induction of salvation. in who we say our Father, who art in heaven, hallowed be thy name. So that is what I wanted to focus your attention on, on the mystery.

[49:20]

The night is revealed to us not in the night of loneliness, in which man is thrown back upon himself, but as the night into which the light of the Word of God descends. Really we came to become one of us, to meet us, and to pay what we are not able to pay, then the sentence which God chose, the justice of the law as pronounced over us, is fulfilled by Him as man, but at the same and therefore the fulfillment of the death sentence in him is the manifestation of infinite selfless life in the love of God.

[50:37]

Whoso dies, that we may live. The one kernel of wheat falling into the ground that, many a people, the whole of the world may rise. The one who is the firstborn of the legendary brethren. So then is then the Mysterio which in Huddlebrass we celebrate. where Christ ascends again and again into our night, but turns that night into morning, and that morning consists in this, that far from being isolated, far from being alone, we are one among many in the mystical body of Christ.

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He, the end, as we, the members, all one family, in the morning prayer of that new family is, Alleluia. We create a soul that's a new creation, and he gives to us who came before him. For he said, I will see this movement get exchanged as it was, and see the new and the revived seem to grow and the same. We towards the love of being virtuous, we towards the love of repentance, we towards the love of just a natural cycle of resurrection, Rejoice, crown of thrones, merely the life of the angels.

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Rejoice, O Queen of glorious fruit, by merits of the faithful man of wealth. Rejoice, fruit, with deeply branched truth, by merits of many-flowered hippocrates. Rejoice, crown of the heroes, the garment of wonders. Rejoice, all ye that stand before the risen Lord now. Rejoice, all ye that behold the birth of Judas. Rejoice, O Lord, and grant us all that is ours. Rejoice, O Lord, and grant us all that is ours.

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