At last we went to the night, and at the very first turn, let us pray. Does not you stop it to come to your church, your bride, when she, to whom waits not be able to an unfortunate great, but also seeing the opposite to that name? Perhaps let all those people serve in your name, may be part of the working of that bond of union, that your church may gather together unto you, in clear and darkened obedience. And so long as we walk continually in your footsteps, if people may be fine stick to a change of their heavenly promise, and might have a good way to guide lips and brains. And I want to hear if the night is You might've got a new movie and it's convenient.

[01:05]

I'm looking forward to that something that we celebrate together tomorrow. I want some hope to see that we'll collect for it. I think thoughts of peace and art aren't rich. What do you think? [...] for the Church, for all those who follow God, we are thinking and should think, thoughts of peace and deeds of the King during this month, contemplating and experiencing the great and best mystery of the communion of all the saints. That was our reunion with the Holy Souls And then especially as always in these weeks, the act of the culture in session.

[02:11]

We realize all that we applied at tonight, these thoughts of peace, to the questions of the depletion of Christians. And we feel more and more These divisions of Christians have to be as done as sin and not be like a state of which we also recognize the state that we are terrifying ourselves, a kind of stalemate caused by closing claims to absolute truth, the evil truth, The Roman Catholic Church has made it clear that she could not make any compromise to the questions of Jesus revealed. But the Protestants, especially exactly the influence, are not willing in any way to resolve against the world that's protectors of the Gospel.

[03:28]

It will then arrive at his date and wrote him. Now at least, we started reading a little the pamphlet that's from the Thomas, totally published just now, in which he proposed some principles which he would follow. in our dealings with those who are separate from the kind of program Catholic equities. And I wanted to present those principles tonight in a not complete way of the three ways. The first basic principle that we have followed always and that we have to apply it here too, here that we have spoken about that so often in Paris, whenever man's place, there is everything which destroys the streets of Christ, been destroyed.

[04:43]

He should not deal with them, attack with them, in the heat of battle, and in the midst of his first immediate reaction, It should not meet them in Adam. It should not act with them as long as they find themselves under the actual influence of avidity, of jealousy, and all those other works of the flesh, as the Paul calls. And this is certainly, and especially in the case there, where the peace of Christ has to be restored. And as far as especially on, so does the attitude of the Catholic Church in this restoration of the peace of Christ's concern.

[05:48]

You must always think that really as Catholics are not distinction in our own position, but in the opposition to somebody else. It was clear to us that we do not have to maintain the truth of our position by the Our position does not depend entirely and principally on the hostility towards anybody. In this way, our position is now different from that of Marxism.

[06:49]

Marxism has the name of protecting, originated on the basis on its separation from the Church, therefore originated from an anti-Catholic faith. And their own reason for existence is the doctrinal and modern corruption of the Church of Rome. Otherwise, Protestantism would not have an email for the state's It could not be a protest, because that protest would be legitimate only against something intrinsically evil. But Catholics, which should be on our ground, not to be infected or affected in our own attitude, are angry at times.

[07:54]

Protestants are Protestants because they don't want to be Catholics. But we Catholics are not Catholics because we don't want to be Catholics, but because we want to hold on to the Lord Christ as he did it on in his church, which he instituted For the legitimate administration of this truth and of this law to the many of all races and of all nations. The bold claim of the Catholic Church is not based on evidence against us, but not faithfulness to Christ, and it is redeeming love for us. We existed at Christ's church long before the adversaries of today existed.

[09:08]

And when they did not yet exist, we lived certainly not to fight them, to shut them down, to dominate them, but to cultivate union with any Christ. What's more to worship that who conquered us. While no one was around to compete with the water church, the immortal monuments of worship, the capitals of the Middle Ages rose toward heaven to give witness of our love for Christ, but not of any opposition to anybody else. To list our position of inner independence from Pakistan, based on our original and essential repentance of Christ, should have given us to meet the divisions of today in the peace of Christ.

[10:20]

I want to say that we have been, for example, that we Look, that we need these physicians, these divisions, spiritually, in the way of the spirit. What is that? Because the fact of separation of so many Christians from the church, it should lead us, just of all, to the picture, what are dark intentions? in committing this separation. It certainly harms on this plan with this church. It serves a purpose. Evidently, God's will in such a situation, God's purpose, cannot extend the extermination of heroes

[11:25]

must be cathartic, our own subtleness, the beauty of the bride of science. And therefore we are asked to inflict the fact of the separation as such. And that, of course, you realise is a general verdict in which we should meet any kind of separation. that we do not, again, first and immediately jump at the close of the atmosphere, but that we first return, as it were, upon ourselves, upon ourselves. No division, no separation can be seen against the same principles, announced before, direct, must be met in direct.

[12:34]

That means, first, going back personally, as far as we are concerned, into the Peace of Christ. That is of course, as far as Catholics is concerned, there is a certain danger. Because the Catholics, of course, he is inclined to identify himself with the Church. However, that is of course not, in an absolute sense, not possible. No Catholic is personally identified with the holy, unblemished, unstandard, faithful, ever faithful, immaculate, wise of every member, every human member of the church, the concrete person, not identified.

[13:37]

If we would identify ourselves, we would simply then let her in the attitude of the tax. Nobody owns the church as his own personal possession. And therefore, in this that this room, as we know that, in this whole separation, Christian separation, from our others, from other Christian problems, so much of it, you know, it is due at the Church, by the way, also, has always recognized God, reminds you of the famous declaration of Pope William, the sixth to speak of the . That of course not the responsibility for this deprivation, it's not only a rest without deprivation, but that it, to a great extent, was caused to use.

[14:54]

therefore the first two years, including the creation of our next beautiful principle that our present Holy Father has announced also and formulated so clearly that the colors of the districts that were there took time from the district clean our own hearts of spirit. And therefore, if we do intentional, if it's only towards ourselves, that we, that caliber, that sinful, that first of Christ's body, may be in our own union with Christ, strengthened, and deeper. So that is to build. It's not

[15:55]

Shua Kulpa, it's mea. It's that every healing of every bridge between the Christians, especially, can always be done in that world, that's mea. But that actually is not the thing, not everything. There's more that we should follow. And there's another thing, and that is the principle of it. spiritual presentation of the truth. There's two less controversies why it is. Of course, truth can so easily be, as I said, locked up, you know, in hearing conceptual catapultness. But the truth, the question of truth, is not, as we know, simply and merely an intellectual but it is the person of Jesus Christ.

[17:00]

I am the truth. Therefore, not a concept, but a divine reality. And of this divine reality of a person, one can openly, freely, have to be because of all a witness. If the truth is the person, if the truth is Christ, The true ears protest in the form of their witness. We speak of him as it's served. That means in fear and in threat. The proclamation of the truth of Christ is really a truly nice analysis of words, an act of virtue. That's the reason why the creed has finally swayed into the celebration of the past.

[18:02]

Therefore, any negative formulation of the truth, that means the exclusion of error, is negative as it is, nevertheless is only as the boiling part of the church's office of teaching. truth is, the Christian truth is essentially redeeming. Therefore, when it is announced, wherever it is convulgated, it is convulgated as an invitation, first of all, in a statement, not as a condemnation, as an invitation, and as an invitation that one made one as the One cannot, one is enabled to accept, to believe, to enter into this redeeming truth of Christ's death works.

[19:12]

Therefore, the proclamation of the truth is a liberation. One is encouraged to believe. No need to take it. Don't be here. And it's in that way the tragic part of the divisions of Christendom. That's the church. And that was, of course, not only in the time of Protestant terrorism. That was long before that any kind of error rising in the church that forces the church to a definition. needs to clear definition between the full faith of the church and the error. That the church would only give these definitions in time and hours.

[20:12]

It fits against the attack of error, but never did it have, let's say, the essential power over the way in which he proclaims the truth. That proclamation of the truth of the church is essentially just as the inner essence is independent of the adversary. So also the proclamation of the truth is not given essentially to the refuting of acts, but to the shining thought, making the appearance, the light of the divine. But further on, so naturally, this inner positive attitude of the church to the truth and to the question to you, wherever it is

[21:23]

also leaves the Church there to recognize the plural of truth in the various professions of film. For example, the Reformation has formulated the covenant of Newton, as was formulated there. in a very beautiful way, and he said, we as Catholics should never meet the non-Catholic Christian as if he, personally, and deliberately, without a deputy. Even this communion and this professional victim in his communion against the communion in which he fears, and his professional victim should be met by us with a certain reverence, not reporting.

[22:32]

Control should always lock the joint, which is never boastful, nor conceited, nor rude, nor quick to take offense. Then further, we should recognize in these questions and in a whole dialogue with our separate weapon, the fact that the human formulation of the magic too should again and again be confronted with the object or the divine reality which is meant, which is intended. St. Thomas, it is the one Theologica has formulated that so whereas when he said the act of faith it terminates not as the education that leads at the formula but it terminates in the object in what is meant by the book because we put

[23:51]

an enunciation only that in this way we may have the contact, the completion of the object. That's in common sense, and as that is the case in science, so also it is in fact. Science is also a constant newly renewed attempt to approach, to formulate the reality. So also faith, like naturally, is in this way, on a very good level, as science, because it is confused, it is a gift, still a gift, a light, which is given to us, which is populated in human thoughts. Therefore, in the dogmatic taken up dogmatical truth and dogmatical concepts.

[24:56]

What we do is not constantly, let us say, to reform the dogmatical concepts, but to confront them in creating them with the intended reality. The dialogue between Protestants and Catholics is a tremendous opportunity just From this verse, it just forces us to confront our own communion with the divine reality which is intended to be expressed by, and also, for example, the council of faith, in what it is the trisubstantiation for, the world for, for the presence of Christ in the original. all you see is the word through the word of time-substantiation, a formula which is artissima, which is artissima, which fits, most fits, to express the divine reality of the Deucharistic mystic.

[26:13]

Nevertheless, we, we know that we'll have shown in using especially formulas which are again and again daily repeated, how easily we can say, let's stop being there as a fool, and lose the contact with the divine reality which this form drives the true exercise. Another rule which is important here, principal, in the sphere is that we should be always aware not to exaggerate doctrinal differences, but rather develop doctrinal concepts into the fullness which they are all somehow into. And that is, of course, still, you know, also in our days and in our days

[27:19]

more than, for example, 50 years ago, is the, as I said, being an invention and desire, also, of the part of our separate world. Hence, the approach and close approach to the divine reality, as expressed, would mean to us in the Holy Scripture. We are, again, if they are human beings, As soon as you notice, know that from your own experience, as soon as you enter into the field of controversy, then evidence immediately of opposition and of hostility enters the field. And then especially, personalities, which in themselves are rigid, immediately tend to exaggerate these And in that way, to widen the gap that separates us.

[28:23]

And that is, humanly again, very understandable, but in the peace of Christ, of course, it has to be important. For example, if we look at our own statements, for example, as the development of the idea and theology of the church, And that we see to our great, to say to our great astonishment in these things, because we thought they're really the first who kind of officially can primarily attempt the concept of the church. We, on our side, developed this concept of the church in the pathways and in the field of what we call fundamental theology.

[29:24]

That means in a field of apologetics. And that actually also means in a kind of apostate of apologetics. So that somehow our development of the idea of the church was to certainly extent determined by the Protestant attack on it. So then, therefore, because the main attack of the prophecies was directly given, the invisibility of the church, against the church as a legitimate institution, therefore also, necessarily, our reaction to them in the field of politics had to be with the access and emphasis on the understanding of the institution of the character of the church. We may also say the evangelical aspect of the Church, the legitimacy of the Church, the authority of the Church, and all these questions.

[30:31]

Why? In our ethics, especially then, under the inspiration of the glory of the Church of the Movement, that they are taken up by the Pirates of the Church of the Church, It is in a sense, though, on the mystical party. Another, the positive aspect of the church, one can say, the biblical aspect of the church, as the church appears in the New Testament, or in the collage of biblical concepts, has become to us more and more developed. And in these last years, have matured so tremendously in many And on the other side, we see on the Protestant side, the original impulse that did the Church absolutely did, because there was the authority of the Pope, there was the final key

[31:44]

there were councils and the sole visible institution of the church against them. Therefore, the attack on it and the emphasis on the invisible or spiritual character of the church. While today, where this initial impulse and this initial excitement has more and more influence, Then also, more and more today comes in thinking, the institutional reality of the church comes more and more to the fire. They, in the beginning, were inclined, for example, also to minimize the principle of authority in the church. Today, the more simply starting of the historical fact of church history, it would work through a recognition throughout the fact that even in the earliest beginnings of the church, already the hierarchical principle was of decisive importance.

[33:02]

So then, as far as the concept of the church concerned, there too, initial exaggeration, and then it is no tuning, tuning down of these situations and, much more, a cognitive meeting if they are in a more objective. Then another principle in this connection is that each party should try to recognize the elements of truth. in a position which disperse jokes as being adequate. And that is especially true, just of these two elements that I just pointed out, their property and the visibility. And more and more we can see there, and through the very mysticities of, as I say, of historical development,

[34:08]

and also the force of the rebellion hands of body scripture, more and more refined by individuals. This quotation of body scripture, they're all aware that they've taken out of an obstacle of controversy. They're saying that they're picked out of what they say from a concordance of errors for the things. So today, more and more, also, the approach the Holy Scripture has is the different one. The approaches for the Scripture today were really on an objective basis. That opens more of the eyes to the objective truth, therefore, our reality. The whole of the literature survives, let us say, 13, 14 years from now.

[35:17]

Our faiths, theology, Protestant as well, and the Catholic, the dogmatic theology, use, use only scripture as a paradigm of an arsenal to defend certain theses today. more and more the boldness, the whole witness of his lecture in a context of his theme, and therefore also new avenues of meeting and of understanding of the debate. And that is the last point that the brothers are following, the expanded points. I will state another one, which is in close connection with this and that is that's absolutely clear question of law and gospel law and gospel and that description the gospel really has the products and not to the law that is called also integral which is on both sides of dwelling it is not in this meeting

[36:36]

And in this dialogue, in this mutual confrontation, we don't need one another. We're talking about the very beginning as those who have to defend vested interests, who have to defend their own jurisdiction. But we have to meet under the living words of gospel. The institution as a government is always implying on this Catholic side as well as two kinds of crystallized influence in rules and regulations and in codes. Do this and do not, of the other adults. Now, in the other hand, the Holy Spirit, the meeting in the peace of Christ, means, of course, a meeting in the full light and under the rule of the gospel.

[37:44]

That is the beautiful ceremony which also has performed at the beginning of the council, the historic improvisation of the gospel of the old. We proclaim the supreme rule of that living world of Christ. And that is, of course, also and has also really played great role and was almost contiged also to Catholic tradition. For example, we read in St. Thomas that the letter, even the letter of the Gospel, would kill him. The healing, living, grace of faith were not present in the world. Perhaps another place, the moral and sacramental action, actions are not the main thing in the new law, as it was the main thing in the old law.

[39:02]

The old law was essentially a moral law and a ceremonial law. In that way, in the wider sense of the word, supplemental, because it was essentially an image and a shadow. But naturally, the new law in the context of the gospel is not essentially primarily moral action. who are somewhat meaningful action. But it is the Holy Spirit. The new law of the New Testament is the Holy Spirit, in fact. The living we have. And therefore also that beautiful statement that St. Thomas made in relation to St. Augustine, who answered the questions of the chapter five years, It's saying that our religion, our Catholic religion, which, according to God's merciful will, rejoiced in liberty, and therefore has only very basic and very universally noble and few rules

[40:30]

for external action should not be burdens, no way, burden of service. So that maybe at the end, as Timothy says, the situation of the Jews were more bearable because they only were carrying the law, the burden of the law, but not the burden of the human hand. So then these things, personally, consider them, and if we apply them patiently in the dialogue between Cambridge and Protestant, I think, and indeed, and are already leading and bearing fruit. So that was then also in these days in which we repeat constantly, at least, I think, don't stop. peace and not affliction, and us as Catholics do our lives, and ask God to strengthen us in the spirit of repentance, of true repentance, in the spirit of humanity, to preserve us and free us from all our values, and to lead us with more and more loving, sympathetic understanding,

[41:56]

of all those vestiges of the original truth, which are all about. Because all these, the communities that separate from the church, still carry, in one way or the other, the traces of their past, the traces of their past. And it is for us, therefore, to find these traces. And we, as Catholics, living In the wholeness, in the fullness, we then also have that peaceful power, not violence, but peaceful power, to restore and to put in the various topics which are belonging to the one great mistake of the old Buddha, the glory of God, put them all into their lives, put them He took their order, he led to order, he took their true purpose.

[43:03]

But in order to do that, we ourselves have to be active. As long as we ourselves become in this deep-bump factor, wait for to address the list and use that piece and get absorbed and get heated up by the same aspects. of the actual bitter lead of combat, we are not able to do that. We are not able to integrate. And like I said, all in our mutual relations, integration can only be done in the spirit world.

[43:42]

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