of the emergence of tomorrow. The idea of the Sabbath as part of our triduum, as the last stage in the Pascha. You understand what we mean when we realize it at all. Also, it may be by celebrating this Holy Triduum with us, that the object of our celebration is essentially, as we've heard it today, in the lesson, the second lesson, is the Pascha dog, the Pascha. Hope of the Lord.

[01:01]

From this world into hope to the Father. And this passing goes through his death. He descends because he is the manifestation of God's descending Satanist love. What we call Aga. to distinguish it from animals. Animals, by that we understand the selfish human love which is always intent to agnotize itself. To take possession of things. While what we celebrate here during these days is the opposite. Principle, which God has, the Father, has made known in the center of time these days by the fact that he sent his son to die.

[02:15]

Therefore, as the motto of these days, in the beginning of Wednesday of this Holy Week, the words Therefore put he on the might of Christ, who did not cling to his likeness with God as a thief who would cling to his Christ, but who emptied himself and a holy saint became one of us, was found in the form of a slave, obedient even unto death the death of the cross. That is that wonderful, constant, intensified and more radical manifestation of a love that seeketh not to open us, said Paul says. And that is what we celebrate.

[03:19]

This love descends into the death of death. And tomorrow we celebrate said Pultu says. He was buried. His burial is the last step in this ladder of annihilation that starts with the glory that the Son had for all eternity with his Father and which ends in the fact that it is helpless blood spattered, ordained, lifeless, was taken from the cross and was put into the tomb. Sepultus, our creed, no ends with that.

[04:20]

Homo factus, mortus sepultus. died, he was buried. So the tomb is the end of that work, complete annihilation. But then, of course, this tomb also is the source of life, because it is helpless love which wants to spin itself. Therefore, the end of this annihilation, the completion of selflessness, which we see in the tomb, the body of Christ in the tomb, that is at the same time the source of life. And that is what we must understand, that we celebrate this transit to stormy Eden,

[05:26]

in the spirit of faith, not looking at it from the outside with the eyes of Jesus, who was constantly waiting and who in fact wanted to force the Lord by his betrayal of him to manifest his growth and to smash the enemies that were out to kill him. In the mind of Judas, and that is, basic problem of our human existence, that is the perfidia judeorum, which we mentioned today in the practice. What is that perfidia judeorum? That is not, let us say, a special, I want to say, a special degree of malice, I mean, in any kind, let us say, in any narrow sense of the word, But the perfidia judaeon is simply the expression of something which is absolutely gentle to the fallen human race, but which in the decision and the attitude of the Jewish people towards their messiahs became acute.

[06:45]

Because it was the messiahs is the incarnation of the Jewish people who became a Jew. Therefore, he is Jew. And he, the one, the Jew, the representative, the incarnation of the chosen people, he was killed as a public priest. And then, in front of that fact, then arises, of course, the decisive question Can we confess or can we profess ourselves to be one with this criminal who dies there on the cross? Is that not a yes to our own death? That's the problem of the high priest and the politicians in Jerusalem.

[07:52]

Better that one man dies, but then we keep the people and the land. See? The death of Christ put them before this question. Do we say yes to the death of him who represents us? Who is the Jewish? If we do that, then we all take upon ourselves that death. that ignore. And that is what the Jewish people as people did not understand. And I ask you, which nation is there that as a nation understands that? I think it is so unjust and so superficial. If we condemn the Jews, through the fact that they killed Christ, and we do not think for a moment of ourselves that for an individual, now it may be that an individual in his idealism is ready to die for a just cause, but which nation

[09:21]

as nation, is willing to die for a just cause. There's such a difference between, let us say, the private conscience of an idealistic individual and, let us say, the common conscience of an entire social body, especially of it. Because by nature, It is ingrained in a nation that they want to preserve their own existence. Look at the states in these states. They're not all nations. The tremendous problem that we have to face with the actual world, all these tremendous problems. But are we as a nation ready to give up our existence even for a good cause.

[10:27]

I don't think they could dare to say yes. But you see, the Jewish tragedy consists in this, that they were chosen by God as a people, as a blood unit, as a unit of blood wants to preserve it. As I say, in the individual, the spirit sometimes takes the upper hand. But where is a nature which is possessed by the spirit of such a degree that the common conscience agrees to the Holocaust of this nature? But this is, wants the providence of God was asking the Jewish people to agree that their king, their king was the one who voluntarily died on the cross.

[11:36]

I call your attention to a word which you'll find in the celebration tomorrow in Madison. If you don't come to play with us, you have always the possibility to do that by yourself. But there is the beautiful commentary of St. Augustine to Psalm 63, and that is in the second Nocturne, to what? Second Nocturne, which is a commentary to the words of the Psalm. Psalm 63, verse seven. Now these words, I take them and I translate them as they are here in Latin because no use to go back in this context to the Hebrew original.

[12:37]

That means, man exceeds. Acced. Acced. to the high heart let's translate it here and exalt how it is and God will be exalted and Saint Augustine asks then in his old way of explaining the Psalms in the light of Christ he says this man who is it it is Christ himself we man the second act And he acceded at Cor Altum. He accedes to the High Heart. What is that? What is the Cor Altum? And he says, it's the core secretion. It is the secret, hidden heart.

[13:40]

Whose hidden heart? The Father's, the Divine Father's, the Heavenly Father's hidden heart. And what is the Heavenly Father's hidden heart? Now we can say it with one word. The Heavenly Father's hidden heart is charitas. Or in Greek, agai. That means, that love that seeketh not at all. That is what makes the Father immortal. There is the inner heart which has been revealed to us today. This is Good Friday. On this day, the veil of the temple was rent and our gaze now is free to penetrate beyond the veil. And what we see beyond the veil, the meaning of, in the Christian sense of the beyond, is the other.

[14:45]

charity of God, the forgiving, senseless charity of God. The Son of God, becoming man, dying, being buried for us, that is the manifestation of the core secretum, of God's hidden heart. Our Saint Augustine says, Akshredet homo aqua altum, He understands it as a policy of the Son. The man will call who will achieve, identify himself, make his own the agape of the Son. And who makes his own the agape of the Son? The Son. The Son who undergoes death Vardicus, betrayed, delivered into the hands of his enemies, but he makes this fate and destiny his own.

[15:57]

He accepts it. You find that idea also here, beautifully, if you, I call your attention here to the first responsory of tomorrow's matter. the first response, because there you find what is meant. There we read, we sing there, that means he is delivered unto death, into the hands of death. That he may bring life to his people. And then comes the next, the vertical, That means the one who, by the powers of darkness, was killed.

[17:01]

You see, Christ did not commit suicide. That's nonsense. That's not the essence of the mystery. Christ was by his enemies overcome and healed. He tried to do this. He tried to fall into death. But, this faith he made his own. He completely agreed to it. He said yes and amen to it. It is so powerful. beautiful. So, just beyond expression so deeply, we sang this afternoon in the Passion, according to Saint Jean, this wonderful word, et tradit spirito.

[18:02]

And he gave over, handed over his It's the Lord. You see, that's a word that only in that way the Gospel of Saint John can formulate in that way. You feel right away what that means. The dying Christ hands over his spirit. You see, Saint John leaves it in that form. He does not say, he commended his spirit into the hands of his father. He chose us this word, he handed over his spirit. And that leaves it free for us. And that's the invitation of that word. This is not only the Lord's complete surrender of his soul, of his spirit into the hands of his father.

[19:08]

That is much more general, the handing over of his spirit to all humanity. Not only to the Father, to his brethren. And that is the reason why after he handed over his spirit, he could say after his resurrection, immediately after he met and when he met Mary Magdalene, he could say, go and tell my brethren. They were his brethren. Why? Because on the cross he had handed over his spirit. To them. We should never forget that today is really the birthday of the church. Today the church was born out of the sight of Christ. And these words he handed over his spirit indicate that. They are the fulfillment of another word of St. John where he says... Our Christ was not yet glorified, and therefore the Spirit was not yet there.

[20:19]

But then you know very well that it is the evangelist, Saint John, who in the clearest and most profound way explains and indicates that the Lord's death on the cross is his exaltation. That even divine providence has chosen the instrument of the cross for the death of the Son, because nobody can die on the cross who is not lifted up. So that his death was his being lifted up. So that the form of his death indicates the resurrection. He was exalted. His death is his exalted. And so also his Death is he hands over his spirit. As it were, he gives his spirit free. That is now for all.

[21:20]

His death, the death of his flesh, puts the spirit at the disposal of all of mankind. That is the meaning. So pardon his spirit too. And that is why? Because his death on the cross is deliberately and voluntarily and with the full consent of his, the Lord's entire heart is the debt for us, for the people. So that the one who was shamed and was judged and was killed tried in his spirit. because he acceded at the secret of God's heart. The Son made the Father's desire of salvation his own, identified himself completely with.

[22:30]

So in that way, the death of the Lord is a handing over And the freeing of his spirit is the birth of the church. And it's in that word, our own birth. So, that is therefore the meaning of the law of the three days, the holy tribune that we said. We enter into that life-giving law which passes us. Through death, as the central witness of his absolute selflessness, into the full liberty of the Spirit, which is handed over to everyone. So the last aim of selflessness is not the death of a person, but is the life of all.

[23:33]

Through the death of what? In that way, the high priest had seen clearly the meaning of the crucifixion. But I ask again, you know, if you look back and if you follow these and the sublime character of these thoughts, which are the last design of God, say it is, a nation as a nation. We have spoken in the Middle Ages of Christian nations. We have even spoken of the Holy Roman Empire. Holy Roman Empire. We have spoken of the Corpus Christianum in the Middle Ages. But while we look at the political reality, even of those days, but then today we cannot speak of any Christian nation anymore.

[24:33]

So if we see today that really the Spirit of Christ at this moment has not found any nature which as nature would say a yes to the one who dies on the cross, let us not throw any stones on the fruition. But let us see on the contrary the tremendous task which a Christian faces is what we call politically the separation of state and church, and which, of course, is in some way the liberation of the individual conscience. Certainly, I don't deny that at all. But is the separation of church and state, and does it mean the absolute last and final giving up

[25:37]

of the hope that a nation may really, as a nation, become a Christian nation. I don't think it can, because we live in the messianic days. And what is the essence of the messianic days? You have seen it, you read it, you pray it constantly, then the Holy Spirit will gather around Christ the King on the cross, All the families of nations. All the families of nations. Therefore in that way we cannot give up the hope that the nation as such and nations as such may be accomplished. Not so that the state in that way no puts out all kinds of regulations or something like that, political way. Spirit of Christ overcomes, let us say, purifies, transforms, how could one say it, the political tendencies and instincts of a blood community.

[26:56]

But of course, just to think about it, you know, also tells you what an enormous task that is. But it is the messianic task. The Catholic Church as such just cannot be content to be to the end of days nothing but effect. But you see, then immediately comes that problem. Oh, yes, there is that, [...] that terrible, uh, monolithic rock, you know, which every priest in the second collar, you know, the same. And that, you know, that is working, you see, to impose its law upon everyone. And that is what people really get frightened about. I saw that just in the, in just these days, in the Bahama Islands, where in 1896, they were there,

[28:03]

There were six characters of these items. And then the Christians began and now that was more than 30% of the whole is Catholic. So, of course, there's that. Of course, what's going on here? We probably have to leave, pack up and leave. This thing goes on. And then comes, you know, of course, that resistance, you know, that tremendous fear, you know, that here's something going on, which just No, I mean, makes us all slaves of this, of a law that really looks formidable. And it is true, it is formidable. Because that law cannot be separated from the idea of the Holocaust, of the conflict. It cannot be separated from the cross. And therefore comes the question, is a nation as a nation ready to accept the cross?

[29:12]

No nation is today. Just as the Jewish nation was not willing to do that. But let us not judge, not judge. Because we have at our disposal the whole fullness of the grace of redemption. And still, How far away are we from that goal? So, as I say, that is the idea of this holy, of this Sabbath, the great Sabbath rest. It's in the whole of the Holy Tribune, the immediate preparation for the resurrection. We are in the last stage of the annihilation of the emptying of himself of Christ. But this last stage of the emptying of himself of Christ, of the burial, is at the same time the promise of, I would say, of more than the resurrection.

[30:22]

You see, there it is, the tremendous beauty of these days that has not been but overwhelmed by all the time. The last stage of the annihilation is the rest of Christ in the tomb. But you see, this rest of Christ in the tomb on the Sabbath day is at the same time not only annihilation, but it is the foreshadowing, the image of the peace, which is the last goal of the whole work of redemption. The peace. Therefore, you see, that is the decisive thing that you must realize when you tomorrow celebrate the madness. We are quite sure. And as I say again, it's the last day, the last month on the ladder of his annihilation of his empty instead.

[31:32]

But this state of love, deprivation of all power and of all love, is in itself the image of eternal wealth, eternal peace. Therefore we start it more by saying, in peace, in faith, It means, in the peace. We could simply put it this way because it has to be seen in connection with the Sabbath. We can say, in the Sabbath rest, I sleep and I'm quiet. In the Sabbath rest. You see, this is the Sabbath. And you know very well the Sabbath has a distinction.

[32:34]

The Holy Week represents the seven days of creation. The seven days of creation is reflected in the days of Holy Week. How that is in detail, we cannot explain. It's evident in the Sabbath. Two more. Now what is the idea of the Sabbath? The idea of the Sabbath is this, that God rested from all his works. Now, what is that? God rested from all his works. Every philosopher right away said, oh, impossible. Antipomorphism. Unfortunately, this antipomorphism is found in what the scholars of exegesis called the Elohim document, not the Javis document. You see, we have these two, let us say, the theory of two sources.

[33:41]

There are more, but of two sources. The one, the Elohim, the other, the Javis. In the Wellhausen theory of the Protestant exegesis, the Elohim was, let us say, the priestly mind, you know, the abstract mind. The Javis was the human mind, the anthropomorphistic mind, we say. The Eloise flow to a clear, let's say, idea of the omnipotence and eternity of God, the transcendence of God. The Javis, as these exegetes say, or I don't identify as I said with them, they say the Javis is the one who has a more, his idea of God is shaped according to, is more naive. It's shaped according to the idea of man. In the Javis source, God is always represented in a way, for example, walking in power in the garden, in the evening.

[34:50]

Now all the scholars, you know, jump at that, oh, that's the Javis. God walking in the evening in the cool breeze, you know, in his God. A human idea of God. While the Eloise would not write such notes, because he is more a priestly trained man. That means a man, you know, as one would figure a priest to be, you know, I mean, trained in scholastic thought. or the Summa Theologica of St. Thomas, and he knows better than to say that God walks in the evening breeze in heaven. So, you can't just see that. And then, and there, you see, therefore, he used to go on the trained mind, he starts, you know, call it, he presents. But now, you see, the painful thing, of course, is that right in this Elohim thoughts, we have this,

[35:52]

And God rested on the seventh day from all his works. It's difficult to reconcile that with the general idea of the Elohim. But there it is. The question is what it means. It's of course conceived in the whole of the Old Testament as a prophecy. And the words of creation, the wake of creation also is a prophecy. It's a prophecy of our redemption. It's not a report about how physically the world came it to be. That's nonsense. It's a prophecy of our redemption. Because what is Holy Scripture? St. Paul expresses it clearly about the meaning of Holy Scripture. It teaches us for salvation, but not for geology or paleontology or even more critical science. And therefore, this here, the seventh day, in which God rested from all his works, how he had indicated, you know, the time in which the fullness of peace descends.

[37:11]

And that fullness of peace is a resting from all works. A resting from all works. Instead of God, but for our world teaching, for our teaching. Therefore, it indicates their fullness of salvation, which is initiated in fact today, when Christ said consummatleness, it is fulfilled. That means his work is in. He rests from his work, consummatleness. It is fulfilled. Now, this consummatum est, it is fulfilled, this rest from the work of salvation, so real in Christ, the God incarnate, because Christ is not a philosophical God.

[38:16]

Christ is, in that way, the God of faith. In this resting from his work, How do we enter into it? How do we enter into it? Into that consciousness. It is fulfilled. It has been done. It has been achieved. How do we enter into it? It's only what is intuitive there is that of faith. The only way in which we as human beings can appropriate The conservation of Christ, the conservation of the work of our salvation is through faith, accepting it through faith. And that is indeed the meaning of the Sabbath rest. Already in the Old Testament, I would recognize to you very much, tomorrow I see some of our dear guests

[39:24]

You know, sometimes looking around may be a little different on what to do, how to fill out the spaces in which nothing happens. Tomorrow there will be the biggest space of this time, because tomorrow is the great Sabbath rest. So it's very decisive that it's really for you and... for a profitable and blessed participation these three days, that tonight you make up your mind how to use your time to learn. And I would invite all of those fathers, especially the guest father of Augustus, and help us, Father Luke, you know, to protect your disposal as many holy scriptures as we have. It's always a difficulty, but let us mobilize all scriptures that me to the hands of our guests because the essence of the Sabbath rest is to sit down and to take the word of God as the nourishment of your faith.

[40:36]

That's the essence of rest. That's very important because we are accustomed in our life constantly to do things, do things, do things and do things. And if there are suddenly stranded on a hill like this, then of course the faithful question arises, what shall we do? And then we turn to our neighbor, and then we talk, but then of course comes the question, what is the topic of our talks? So it should be the Sabbath rest. And therefore, you see, tomorrow try to get it, you know, really to, because this is the acceptable time. And don't waste it. Don't lose it. Don't play around. Like the clouds in the morning and the dew in the morning, oops, you know, evaporates.

[41:37]

But take the epistle to the Hebrews. That is, any of us, the deepest commentary to these three days that we are celebrating. And there read with special attention, chapter three and four. And in these chapter three and four, and also then later on in seven, the chapter that we read tomorrow in Matthew, there you study and try to grasp the idea which St. Paul explains there in this epistle to the Hebrews. And Hebrews are by nature always active. That's another, that's another very important thing. And he preaches the rest to them. He says, now what does it mean that the Lord says it so to David, today when you hear this voice

[42:43]

Don't harden your heart. And then he explains that what is that today? That today is the Sabbath. And the Sabbath is being offered now to you, to the Hebrews, to all Christians, to the entire world. Why is the Sabbath offered to all of us? Because Christ has achieved the work of your salvation on the cross and now his rest. And it is your business now to enter into his rest. And then St. Paul continues to say, think of those 40 years in the letter where the country of rest was offered to you as the prize of your faith But you didn't believe. You said, oh my, now he sends us here into this desert.

[43:48]

In the desert we have no water, we cannot even deal well, we cannot cultivate any ground, we cannot make any provisions for our existence. What is this here in this desert? We can't do anything to sustain ourselves, to get good ground under our feet. We depend simply on what comes down from heaven, the manner from heaven. And they got sick and tired of the manner of heaven because they couldn't work for it. Because it's so more satisfying to go and sow the corn in the spring, let it grow, then put it into the mill, make flour of it, put it in the form of dough, and then it has good bread, and it's your bread, it's all wonderful.

[44:50]

It's the fruit of your own labors and all that. Instead of that, the sweet manna, it tastes now, just as everybody wants it to taste, and things like that, and it's always there, we just have to collect it, but we are always told not to collect more than we need for all that. Therefore, we dispense constantly. God keeps us on a little grave and is just strong enough to keep us over one day. And that's a dangerous, unsatisfactory situation. That's what they said in the desert. That's the way the situation was. And we just ask ourselves, isn't it very unsatisfactory? I mean, to our foreign nature, to the homo terrenus, the earthly man, So there you find it, you know, that therefore, in the day that was their decision, God said, accept my work for you. But the Jews said, oh, no, no, no, no, that is not satisfactory.

[45:56]

We kind of want to keep our future under our own control. That's more satisfactory. And therefore, what was then God's answer, and that is the 94th Psalm, You shall not enter into my west. And the whole generation perished in the desert, and they did not go and cross the Jordan to go into the Promised Land. But then, of course, Paul continues to say, now even those who finally got the second generation and got into the Promised Land are to the Exodus. Now, they didn't find the rest either. Because if they had, you know, God would not say to David, now you say to the people, today that you hear my voice, don't heart your heart. But then Paul continues and says, now at this time, where is that today for you today?

[47:04]

Where did it come? These two days started at the very moment in which Christ achieved the work of redemption on the cross on the very day in which he handed over his spirit. That's your today. Because now it's up to you to grasp that today, to accept it or to reject it. And then St. Paul says, how do you accept this today? this tremendous chance of a lifetime, as we would say. By entering into God's rest. How do you enter into God's rest? By resigning yourself and not trusting on your own works and what you are. But to believe, faith, faith, confidence in what Christ has done for you.

[48:06]

That is your rest. And that is, of course, the whole meaning of tomorrow's day. Tomorrow, this great Sabbath rest is for all of us the great chance to accept in the silence. Therefore, one of the words tomorrow in madness is, you, even the path of salvation by silence. That's another thing that I would recommend to everybody tomorrow. Silence is the expression of your thing. Talking is the expression of your own muddling about your own little world. But silence is this to succeed to the secret heart of the Father. That's really the meaning of sight.

[49:07]

The sight is of faith. And that is still there. That's the meaning of the supper. So in that spirit, let us enter into tomorrow's supper. And you will find analytical food for these thoughts and expression of it in tomorrow's manner.

[49:27]

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