Then there's a rabbit, screaming at the light of the daytime. A person takes out on the road, and he cuts the water on the lines to him. For those who ride down a hill on the road, there's nobody there. Because they reach the door of the light, those who cry out of pain, have to sleep. evening and morning. The morning of our salvation is the new thing, as Pythagoras, the prophet, had announced. Hence there became a reality for us in the fullness of time.

[01:12]

sent and fullness received. The Psalms sent and the spirit of adoption of Psalms received. That is the new thing. That is what we call the mystery. It's the difference between the Old Testament and the New. Our position before God, our place before God is the Son made man, made of a woman, made another. St. Paul describes this new man who lives in this divine exchange, in this mystery. He says, in reference to the words of my Saviour, which I have just quoted, if there any be in Christ a new creature, the old things are bounced away, behold, all things are made new.

[02:46]

but all things are of God, who has reconciled us to himself by Christ. Him who knows no sin, he has made sin for us, then we might be made the justice of God in him. And then the apostle continues with the admonition, Now receive, O God, the grace of God in thee. And then he continues the picture of that new man who is made justice of God in Christ. featuring the man who lives, as we say, in this new mystery.

[03:57]

In all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessity, in distress, in strife, in in seditions, in labors, in washings, in fasting, the death of the old man, the life of the new, in chastity, in longing, in love-suffering, in his sweetness, in the Holy Ghost, It shall be King of Babel. It the word of truth. It the power of God. I be an honor of justice on the right hand and on the left.

[05:06]

By honor and wisdom, I live with God and good with God. As deceivers and yet true. As unknown, and yet known, As dying, and behold, we live, As just gods, and not king, As sorrowful, yet always rejoicing, As meaning, yet enriching many, as having an offering and possessing of all things. The lady continues, Our mouth is open to you, O Euclideans. Our heart is enlarged. You are not straightened in us.

[06:13]

But in your own bowels you are straightened. But now be you also ennobbed. That is the new man. That is the enlargeness of the Christian. The enlargeness that the Lord can never give. The largeness that reaches its climax, given the fact that in and through Christ we are God's children. And we hear in His voice, Father's voice, saying, and with this quotation from Isaiah, the Apostle closes this paragraph on the new creation, on the new things, and I will mean it forward to you, and you shall be my sons and daughters," says the God Almighty.

[07:23]

Now these words that I have just quoted, all of the Apostle Paul, in verse 29 hereupon, The new man, living in the totality of the mystic, still here on earth, and constantly dying, but filled with the power of needy and yet enriching men, and the muscle in the margins of his heart addressing himself to the Corinthians whom he finds ill-treated in their bowels, that they also may become large. But the greatest large ones, I repeat, is that which is real or less in the relation between father and son, son and father.

[08:34]

and that relation is essentially the relation of prayer. Prayer is at the heart of being still. Prayer is the moment in the soul where most truly the activity of man passes into that of God. Whatever you ask the Father in my name, he will give it to you. That is the passing of our activity, asking the Father in my name, a son's name, as children into that of God, and he will give it to you. Prayer, we may say, is the breathing of God in us, as Francis DeSantis puts it so beautifully.

[09:42]

God indeed breathes his Spirit into us. Our fear we will smell at the fraction spiritual, thus the new answer. I open my mouth and I inhale the Spirit. Prayer is infinitely more than the words we speak, more than the feeling, the intensity which we feel by playing the guitar. It is not our effort, not our contribution or achievement, but it is a gift. It is the work of God, Augustine, the breath of God's mouth and the word of his heart.

[10:56]

That is the mystery of prayer. when all things have been made new. We receive it as something that is and lives in us. God sent the Spirit of His Son into our hearts, which calls in us, and taking up this work of the Apostle Ignatius of Antrim, the Great Martyr Bishop, looking forward to the moment of his martyrdom, already dead. according to the flesh or cancer. It says, in me, there is a living and talking room.

[12:02]

It says, in me, up, home to the top. Psychiatry has a similar experience. You're waking up, you hear the that it dwelled in him all during the night. And one night he would even understand these words. Who gave his life for you? He it is who speaks in you. There is prayer as this temple has given God God's activity in us. This spirit of prayer is the most precious dowry we have received from God when in the baptismal font He put His hand upon us and said to us,

[13:15]

and then invited us to call him lovingly, God, like a child. For in baptism God put his eye into our heart, making us see. And he sought our tongue which was borrowed before and gave us the world, making each one a son in his only begotten Son, making each one of us a world within the world, making us people who speak the Father's language

[14:20]

and are always therefore heard by. With the word we become one in that, and therefore if the word we say, Father, even before we are capable of thinking and talking, then already in the instant that knowledge equates It weighs in us from the moment of our baptism. But what is basically God's work in us tends to become our work as soon as we are able to understand and to know. We must more and more grow into this prayer which happens in us, in the power of the Spirit that has been given to us.

[15:32]

More and more we have to grow into this prayer that happens to us all the time, until in the moment of our death people from wealth can truly identify with it. That is the meaning of a Christianity. One can say in some way that it is already natural to man, corresponds to the deepest longing of his heart. This dialogue between me and the great divine God. It's interesting to read a book like that written by Father Thomas O, a missionary Benedictine who works in Africa for a long time, writing a book on the love of God in the non-Christian religion.

[16:42]

He refers with the example of West African eagles wandering through the forest in the thick of a heavy storm, being in danger from all sides, cries out, nothing but little, I am God's child. That is, the voice of man in his innermost being ordained to us, becoming God's child in the Son Jesus Christ. In our days, our world becomes more and more objective, as we say. That means the personal debt is drawing out.

[17:50]

The factual, objective relations take over and fill our human environment, and therefore also have an effect upon our own. That, I mean, that our deepest tears The heart, the depth of our heart, Where we cry out, Addressing ourselves then to the dark, I call upon the dark, Where this dialogue has lost so much of its depth where even the opportunity seems to be less and less given to us, being involved as we are in so many what we call activities.

[18:55]

Yes, there is indeed a great need for our These circumstances, the external circumstances, seem to me fatal. In an all-being organization, as modern human society is, where you have to conform to a calendar, if you want to survive, And in this way I am in danger of losing you out, the best thing. In this, under these circumstances, we indeed we should try out whence does he come to me. As we do in Psalm 120, but let us And Thou art going to give us the answer.

[20:06]

After all, you did no business of it. Your help is in the name of the Lord. Exodus 123. That little versicle is so full of business. And every priest says, before he blesses in Italy, I control your nostril in dog and in dog. Pray and forgive in the name of Christ. A prayer that we pray in the name of Christ is as rooted of God says already in the 12th century, the prayer that one pray to the God, and it appears before his face to draw grace and salvation from his heart.

[21:10]

What does that mean to pray in Christ? It means that we should never and can never pray alone. If we withdraw in order to pray, which is so deeply legitimate, especially in an active age like ours, we withdraw from the world but into Christ, exchanging, I mean, our hope still for the greater self of He is our debt. He is our heart. He is our true self. And through Him we are drawn into the holy conversation which is carried on between the Father, the Son, and the Holy Spirit in the bosom of the Holy Trinity.

[22:28]

And those who read the Father, the Son, and the Holy Spirit, they are the original we. They are the source of all we, the beings of all human community life. So to pray in Christ is not to pray alone. It's to pray in the we. in the way of the Holy Trinity, and in the way of all those who are members of this one Christ. Because the Son of God, the man, has two dimensions, and with one dimension he reaches up into heaven, and with the other dimension he reaches from one end of the earth to the other in his members.

[23:30]

So we are links and organs, Christ and I. He is my all. I am a part of Him. He is myself in Him. Therefore, O Lord, when I offer myself to You in prayer, I offer Him with me. I never speak to you, Father, without Him, the Son, who is your Word. And then, Father, look at Him when I stand before you. I am only a small piece, the echo of His thoughts for me. In this way, we pour out before the Father all that is freely in our hearts.

[24:48]

This mystery of our union in Christ is not a depersonalizing one. Everybody can see. Because the purpose of it, or the power that works in it, is not the power of domination and wants an equality of those who are being ruled, but it is the power of love. Therefore, it's full of freedom. It's full of self. It's the deepest depth of sin. Therefore, nothing is in our hearts but Christ. And therefore, of Christ, let us speak to the Father.

[25:54]

And that means that we pour unto our heart. This means that we throw all our worries and anxieties upon the Lord. To speak to the Father of Christ does not mean that we will not speak to the Father then of all that any suffering is. No, but what we do is, in prayer, that we put our sufferings into the name of Christ. We cannot pray as suffering creatures without at the same time suffering in Christ rather than in ourselves.

[27:08]

If in this way we throw our anxieties from the door, He will take care of us. We are the deepest things, the object of God's most personal care. The more we let go our personal burdens, put them into Christ, The more we renounce ourselves, I mean as isolated beings, being locked up in ourselves as it were, the more we renounce these ourselves, the more we receive from God what is only good for us. Because we are completely ourselves, in which God is addressed as our God.

[28:20]

How we are true to ourselves, if the diviner be us and the one who satisfies us is the dominating actor in our lives. who ever leaves everything for Christ's sake, finds himself transformed into Christ, and rests at the Father's couch like his beloved child, and all his worries become God's worries. How shall I deal with these? for Ephraim, my heart is turned with evil, my compassion is burned like a blaze. That's awesome.

[29:25]

And in the same way, Jeremiah's Lord, surely Ephraim is my legitimate son. He is a tender child, the child of my love. For since I called Him, I will always remember Him. Therefore is my heart troubled for Him. Pitying I will pity, says the Lord. These are truths which are beyond the grip of our natural reason, but the mystery of the Incarnation, where the world becomes flesh and we see His glory when He dies first on the cross.

[30:34]

In the light of this Incarnation, we see and realize what the Prophets meant. God the Father in Christ is the root that calls us, and in him we are the pupil of his heart. Lord, you have heard the cry of my heart, because it was you who cried in me. says Thomas Wellman so beautifully. So there is to pray in the name of Christ. And as you see, to pray in the name of Christ is to pray not impersonally, but personally. The Lord takes our thoughts, our personal thoughts, our holistic

[31:36]

into its hands. And the skin of the one who prays in the name of Christ becomes as large as Christ, who, as I said before, with his head rises into the heavens, and with its members reaches from one end of the earth to the other in the Catholic Church. Let us take an example of prayer. I mean here of personal prayer. A red sign of our soul that spontaneously rises out of our heart and prays in us. Let's take as an example the simple two words that repeat so often, hearing and listening.

[32:42]

Hearing and listening. Lovedness. Two words, so short, so easily said, and so full of divine love. will be a sacramental in the true sense of their word. Now in this minute prayer, the moral to say of all of them, two words are said, Kyrie and Eleus, the name and the petition, the love and the honor, the name There is the first step that we have to do when we want to say this in a way that infuriates someone fully and means in the fullness of God, in the fullness of the Spirit.

[33:49]

We have to remember that the name is not just a word. for that the name in the whole of Holy Scripture is the essence, especially of a person, because persons are the ones who have a name to indicate their spiritual relation to God, the Holy Name. The name is the essence of the name. the inner life of a person, his mind, his heart. To take the name, to go in the name of someone, or to be sent in the name of someone, and it's not just an external, a tyrannical legitimation.

[34:52]

but that inner unity of life. And Moses, at the burning bush, receives the revelation of the thing, I am aware. He asks, who shall I kill the most sinful? If I go to my own people and I tell them, the God of our fathers has sent me to you, they may ask me, what is his name? Now that is in itself a strange question, isn't it? If he is sent by the God of their fathers, Why should they ask what is his name?

[35:58]

For there it is evident that to those people the name means much more than a word. It is the God of Athanagos who has sent Moses. For that is then the God of the past, and is then the God who was leading Abraham and the patriarchs gave them the promise of the land, and the companies, though, on their way into Egypt did raise up. But now you, this God of our fathers, sins you. Now you see those people realize And if somebody is sent by God, that means a new revelation. And a new revelation means a new age.

[37:02]

And a new age means a new way of life. And that is why they want to know the name. What is his name? That means the sending of Moses to the kingdom by the God of their fathers is the beginning of a new era in the living personal relation of the people to this God. A new page is turned in the history of it. And this new page is inscribed, and the first thing that is on it is the name of God. It means that aspect of his infinite life with which they now enter into a new relation. And then he says, what shall I say to him?

[38:07]

And God said to Moses, I am who I am. I shall be who shall be. Then is the name indeed of a new beginning, of a new beginning in thee I am. For as Martin Gruber, his translation of the Hebrew scriptures, translates it so well in my mind, every letter a capital letter. The He, every letter a capital letter. He who is, has sent me to you. So then is the new day, the ways, the God of their fathers, now is known to them.

[39:12]

But being known to them is not any kind of intellectual registration. But being known by them and to them means that sharing in the love. This is my name forever and a memorial unto all generations. That means that in this name now, All the ends of history will be filled with the divine guidance, a memoria unto all generations, a name for heaven, the Alpha and the Omega, the beginning and the end. Now, the calling upon the name is then that once we have ascertained in a better and deeper way the character of the Divine Being as a symbol and as a means of entering into contact with the Essence, then the calling upon the Name is the actualization of that personal

[40:43]

Calling upon the name of God means entering into healing, entering into communion with Him, calling upon that. That is the reason why we are warned right in the beginning of the Decalogue, don't take my name in vain. To take God's name in vain is not only to speak about him in a mocking way, or to accuse the divine name as a magical means, but to speak about the native speak, pronounce the name of God in vain, is to call upon the name without realizing really what we are doing.

[41:51]

As our Lord says to the pagans, having a hundred names and trying with the mass of names to make up for the lack of the inner sin. So falling upon the name really means to surrender to the One Omnipotent. And that is especially evident when we then come to the name in this little prayer. I mean the name Therios, because that means indeed Lord. But when we say so, really not much has been explained as yet. Because this name, Curious or Lord, in the language of Holy Scripture, takes on a completely new meaning, different from the one it has, say, in the usual social language of the people, when Curious or Lord may be any person of some prominence.

[43:04]

But that is, of course, different as soon as we make clear to us, or I would say descend into the depth of that name fury also. Not as it is as a certain label in the social register of mankind, but as it is as a revelation in Holy Scripture. And there's the Old Testament, and there's the New Testament, and both have to be considered. In the Old Testament, Furiosor is the Greek-Sephardic translation for the Hebrew Jobet. Jobet, that name which was revealed by God to Moses, In the burning woods. The name Chaldean, I never knew who I am, is not so much a metaphysical definition to be interpreted in the terminology of Aristotle, although that may not be completely out of place,

[44:28]

because it's the one God, Yehoshua, who reveals himself as Yahweh. But this Yahweh in the language of the Old Testament is the name of mercy, the name of mercy which is different from the general name Elohim, God. The name Elohim, God, indicates the same and genuine essence of God as the Creator of him and her. While Jehovah is the manifestation of his heart, of his personality, and it is the personality, out of which mercy flows, grace.

[45:33]

Grace is the deepest expression of the divine freedom. So in the name of mercy, the revelation of the heart, the one who proclaims that he That means in its own personal depth, that in the divine art becomes all of them, and that becomes all of them forever. I am who I am. I shall be who I shall be, becoming an eternal truth. the one who built full of his promises, the one in whom past and future and present are one.

[46:42]

You remember, that is also the way we speak about the promise of the Lord. was and wills and will ever change. That's the island. It is the personal heart of God which speaks in the cause of human history, in the cause of the concrete life of personal individuals, children here on earth. Now in the Hebrew text, what we call the Masoretic Text, this made a job, because it is a revelation of the innermost personal secret of God, truly a personal name, the Divine Heart, our Divine

[47:51]

This name borrows, both adopts, in analogy of it with the vowels of the other word Adonai. And Adonai is a more impersonal designation of divinity. While Javelin is the revelation of a person, Jahweh is never a title. Adonai is a title. And the Jews, penetrating more and more, especially through the sufferings of the exile, when they were exposed to the violence of pagan gods, actively pagan civilizations, More and more kept that name, Javri, as a high, high secret.

[48:56]

It proved not to be known before this one. And therefore they gave to this name, Javri, the vocalization of Adonai that makes them Jehovah, but which then has a deep meaning because the one who reveals himself as the one who is, we cannot take his name into our mouth, have his name upon our lips, without at this very moment becoming his servants or servants, realizing that this divine being is indeed He looked in the dark and foolish sense of that word. Now this foolish lip of the name Kyrgyz then passed into the New Testament and Christ himself is the manifestation of Yahweh.

[50:15]

He is the One. who says, before Abraham was, I am. And when at the moment of this betrayal, they want to arrest him, and the others who are looking for, and he says, I am he, then their arms are struck as the suspended lightning, the sudden realization that this is the manifestation of the Eternal King. Now this is the thought of God, Jahweh. Being in the form of God, God did not want me to be equal to God. one hundred percent, becoming obedient unto death, even to the death of the cross.

[51:24]

For which cause God also hath exalted him, and hath given him a name, the Father of names, that in the name of Jesus every knee should bow, and that every tongue should profess that Jesus Christ is the Lord, unto the glory of God. So you see, in the New Testament, that name, Judas Jolly, reaches its own divinity. It saturates, it expresses, all in a few letters, the fullness of the mystery. The one who said, in the burning bush, I am who I am. The God of the gods.

[52:27]

The God of eternal truth. The God of an eternal path. The God who has called his own ones, and forever, to stand before him as his children, I mean before him as the I am. This Lord who came present, who revealed to us in the burning bush the fire that does not destroy the thoughts, but saves them, this Lord, this child of England, humbled itself, takes on our form, but is exalted and sitting at the right hand of his Father, We are asked to bend our knees. Certainly not again may I stand at it for ventures as a witcher, as a god himself.

[53:32]

But bowing one's knees, what does that mean? Complete surrender. To whom? To the Lord, that in the name of the Lord all every knee should bend. in the glory to the glory of the Father. One could not express the mystery of the name Furious in a fuller sense than in this passage of St. Paul in the second chapter of the Epistle to the Philippians. So let us think of that when we say, Curious, Curious, Lord Eleison, have mercy. Mercy! And that is, my dear sisters and brothers, that's the bending of our knees. That is our prostration. This Eleison, I beg you, look at it just in three different ways.

[54:40]

It's also the way we translate it and the way we use it. Sometimes we say, Lord have mercy on me. Sometimes we say, Lord have mercy on us. Sometimes we say, Lord have mercy. Three different ways. And all three of them should be lived by us when we say that way. Have mercy on me, because nobody can in any way escape after the Son of God has not bought and borrowed meat for him, but hungered himself. Nobody can escape their law of humility. in which we descend on our clothes, in which we realize longing to the deepest depths of our hearts, have mercy on me, because I need that divine condescension.

[56:01]

I need your pity. Have mercy on me. there is the depth through which we enter into the glory of the curse. God, my God, why hast thou forsaken me? Out of this depth, which is the depth of the Son of Man, we draw a cursing of thee. Not only that, have mercy on us. The world cannot be without the other. Before we say, have mercy on me, we cannot really and truly say, have mercy on us, because the mercy of us does not mean that it debilitates the being, but it makes the being more powerful.

[57:04]

Have mercy on us. We realize the need that we have for the Mother Church only in the degree in which we need to realize our personal need of salvation. Have mercy on us. That is the other side of that stereo, which not only does not only consist then we are as we are supplemented or transcendent in our own personal helplessness in the vertical by the incarnation of the Word of God. But here we are also supplemented in the horizontal Our relation to God, as I have taught you in the past, is not only a vertigo. It is essentially, and at the same time, a horizontal.

[58:09]

This place which God has assigned to us by sending us not the Lord, but his Son, this place is Christ. but trials died for, then we may not live for us any more, but for the one who died for us. So his death is the eternal victory over all isolation. The entry into that broadness, vertical broadness of the communion of saints. Have mercy on us. But when we say that, and really feel it then with our healing, have mercy on us, what a beautiful thing that is, have mercy on us. How conscious we become that we have to help one another, that we regard one another, that we go our way to God together, as a community, not alone.

[59:25]

has upon it. Have mercy on us. I cannot pray for me without praying for all of those on whom my salvation also and dearly depends. On my breath, my sister's skin falls. Have mercy on us. Let our heart be loud as in chorus admonished us when we say them. Lord have mercy on us. Lord have mercy. That then lifts us up into a third sphere, into the sphere where we as priests stand there as the voice, not only of the mystical body of Christ and all its liquids, but as the voice of the whole universe, of this whole creation. And how could we forget about this creation, which deep into us is roaming for the day of redemption?

[60:36]

Taking it into our hearts, because when we pray enough, all things, and my dear sisters in Christ, every creative thing is in prayer. And all things then receive their voice to us for which they are done. So give ye a reason. Lord, have mercy on me, on us. Lord, have mercy. Nobody has me alone. This relation of which I am speaking of I meet the religion of mystery, the place that we receive before God in the Son, then our Lady. She is the ideal answer. She is the eternal nature of the Church.

[61:42]

She is the living mystery of prayer. She was keeping all the rivers in the depths of her heart. She knew what pureness is. She knew what rest is. And out of that inner unity that she, as the mother of the world, had, as the very place where the Mysterio becomes a reality for all of mankind. She who is most closely united, not only to the manifestation of the Word in the dead, but also to the work of redemption, not only of Nativity, but also of the Resurrection, through His suffering.

[62:44]

She, she is in today's gospel. She hears those words, and her own soul is sword-shaped pierced, that although many an hour's thoughts may be revealed. And that is really true, isn't it? And when we realize that the prayer of every Christian is really If you take a faith in us, of the Mysterium, that means of the Incarnation of the Word of God, of the Edent, of the Word of God, and of His Resurrection, then we realize that while a Christian prays, and prays truly, a sword pierces his heart. And so he becomes like our Lady. And out of the dearest heart then, this cry went out, Truly, my soul is family-wide, the Lord purest.

[63:53]

My spirit rejoices in God, in God my Saviour, in God my Saviour, Because He has regarded the humility of His hand And they were really cheerful.

[64:11]

@Transcribed_v004
@Text_v004
@Score_JJ