You know, I mean, this period of the ethypony, the manifestation of this evening, put before you, those which are, you know, just who state progress, that have, like that of things regarding the context of our present day situation, manifestation, activity of Christ is a manifestation, the epiphany, epiphania, the same idea. And today we face, shall we say, the What will happen to manifestation in a very acute way?

[01:09]

You realize that our Holy Father has fallen to come through, making the poor, as he says, has to reason, to explain itself, manifestation, make wise money. through the oath of the Church, as they are also doing our preaching. And we are facing a tremendous increase and expansion there in every lecture, so that the period of manifestation is still tremendously extended, expanded, and therefore also across the waves of manifestation, the time it was, all of these problems occupied ourselves and occupied us in these days very much.

[02:14]

Now that we are celebrating this adamant period in comedy, the idea of the comic universe, the past that is is what the curse comes with the note of Christianity, which we read right from the beginning of the New Evangelical Year, the Sunday of Saturn, that the observation of faith, our destiny, our history, under the attribute of salvation redemption, years under the and the sign of God coming to us. And the quality comes to us, compared to us by the earth, as is there by the dying again, descending down. At this coming, of course, the idea of the coming cannot be separated from that of manifesting itself, because

[03:28]

Therefore, he comes, he is not regular. His coming means his being regular. And the one who comes here is God, even his truth, and it is life. And therefore, his manifestation is the essential part of this. But why? And so the coming and coming was always conceived as a manifestation. In the Old Testament, we say that in Psalm 49, David's manifest the reigning. God will form manifest, the two words bound together, put together. Of course, as you know, the Old Testament expectation It's as if it were a short way of expectation, shall we say that.

[04:31]

But then the nativity of Christ, there is again a hope. Here the nativity of Christ is his coming. And immediately then the direction of our heart, and should it be that no one may be known immediately to all men on text of India, that was the great expectation of the Old Testament. And therefore, the maturity of Christ, leading to the problem of the question, is he and should he be known to all men? The statement that St. Thomas deals with this question He makes that distinction which we are all familiar with, why was not bought his nativity. In his nativity he did not come to us as a judge.

[05:36]

In that case, his unlawful belief should it be indeed have been known to all men, because The knowledge of the authority is essential for any possibility of justice. But Christ's nativity, therefore, is immediately right in the beginning. Perhaps under this will stop that effort. Not for judgment, but for judgment. And if this nativity would be able to offer men, they would basically have made it impossible to work the work of redemption through the cross. Because as St. Paul said, if the person can't do it, they can't do it.

[06:39]

They can't do it. They can't do it. that they would never have crucified the Lord of glory. So the coming of the Lord of glory, that means so that in a bit, no Jew of men would have blessed the work of redemption, that specific work of redemption, through sacrificial love, through crucifixion, impossible. It is true, certainly, that all men are to be taught salvation, but not at the moment of the world's nativity, but even through a historical process. And this historical process can really only start after the glorious canon where its work of salvation

[07:47]

And the Psalms says beautifully, it made yourself. In the center of this earth, it made yourself. Therefore, only after resurrection, as the Lord gives any commandment, go and teach thee all nations. And so we can see then that there is no historical process of manifestation is initiated, and manifestation to the whole world was only after the crucifixion and the resurrection. And then also in that way, because God came across and saved the Lord, and not as judge.

[08:50]

Therefore, initiated in historical process, and not in the ministry. Therefore, also time and youth have related to the inner reception of the Lord's saving God. And that only can be done by faith. But faith is, as we have said to the king who says, also argumentative, non-authorism. It is and can be separated from the idea of innocence. It's argumentative, the region of non-authorism, for the things that are not funny. And therefore, also, this nativity is not in the manifestation to all men.

[09:53]

And of course also then, in connecting there, Christ himself, the word of God, through which the activity appears in our true human nature, in our flesh. And therefore, if he was God, we all still organically through the stages of you. Without being, for example, a fool, a lover, a slave, people would not recognize him as a true man. And what would be the consequence of that? Why it would be It never will. It would obscure business. So I'll only indicate this.

[10:57]

They said, I want to make clear that war petition under which the nativity of Christ is a coming and a manifestation. It is the beginning of the world of redemption in every chapter. not to be a shortcut to begin, not a shortcut of divine power. I think that's very important in order to understand the new dimensions of Christianity in comparison to the Old Testament. If we listen to the Old Testament prophecy, it figures that history kind of listed to the waiting, let's say, to the training of the chosen people, the education of the chosen people, through their law, to a degree of perfection, which then makes the topic of the Messiah's prophecy,

[12:15]

and in that way drinks it out the end of history. So that what does not stick it so well in the Old Testament station, which role and what kind of historical proof is there for the mass of the church, for the important. History in the Old Testament seems to be hypocrisy, seems to be more and I say a dialogue that we can show some people and help. But the modernists, the holy man of the dead tribe do not seem to be engaged and do not seem to be important for this process. Nevertheless, if therefore relativity of God could not be and should in the divine plan not be and manifestation to all, in a fair way, coincide with the end of history.

[13:23]

Still, the nativity of Christ had to initiate a process, and in order to initiate a process, it had to be a manifestation through soul, through whom, then, this manifestation could be hand it out and move on to us. All the things that come from the government are in order. And this will start from the funeral and then go through the day. So I'll suggest that as the coming of Christ in his nativity, it's known, it's made known to a specific group of children then, so also his resurrection. is not known to all the people, but is witnessed by those who are ordained by God, as said to them in the Acts of the Apostles.

[14:26]

Now who are these few walks, these children? Of course this tabulation, which is coming through Christ, should be made known to all kinds of men. It is to me first. In Christ there is no male nor female, neither pagan nor Jew, neither slave nor queen. And in all the bigger things, he was then manifested to all kinds of men. Shepherds who were equalized, but equalized of the lowest To the mankind, to the Gentiles. And the shepherds let those, the mankind, come, but no party to the cross. The mankind, wise, and mighty, and idolatrous.

[15:34]

The shepherds simply, and cruel, and excellent. So I want an answer, just man and woman. And St. Augustine says that so beautifully as anyone is the uneducated shepherd, so they find it in the quiet of the grave. But both will be declared by the former storm for himself. Because he came to choose stupid woman in honor to shake up the bar and speak. And it is not fun to follow the judge, but to see that no big shot should follow that in the underground for this day. It's a beautiful selfie of this guy.

[16:39]

I don't see the need to see that very woman is somehow important. Now the other question is our view too. The other question is, how does he come to this bandwagon variety of people of whom we claim as the cornerstone? Such a beautiful expression. All manifestations, and that is now important, all manifestations take place, groups, something which is already known. That is, of course, again, you know, for this wild contestation, let us say, this is not like a validation of waiting. We are always, in the Old Testament, we are always going to want it, either a doctorate or with a close friend of yours.

[17:42]

And nobody is doing the doctorate. what they're living in. All manifestation takes place to something known, which that is the principle of which the manifestation is taken place, which accompanies its activity in this time that we serve. Still the children proceed, watch it, watch it, statements which are known and accepted to have no consequence. But no single business there is at the credit or time at the bond immediately. So what moment is done is tied the inus in body to station through something familiar. Through some family, logical manifestations proceed from non-logical principles, first known principles.

[19:00]

Times proceeded from things and people, from places that belong present to our millions, to the whole concept of life in which really But we, when we proceed as a way of synergism, there is all like this kind of an egotten feeling that there are some of them who can interact. No. But they think we have all that, and that's what the cosmological way of representation, as you know, the problem of reality. the problem of realization of conclusions logically arrive at. Because conclusions logically arrive at can be, therefore, as we say, very abstract.

[20:02]

And because abstract, somehow maybe intellectually know, but not really, across the process which Christianity has initiated, and that is again, so importantly we compare it to the Old Testament as the possibility of the Old Testament, which is the possibility of the Lord, the world possibility of the Lord, and the essential interest of the Lord. But Christianity has new possibilities, As a good world, a worthless matrix. And therefore, can it be said from some? That is taking a minute to those to whom they are sure. Because that is long there for to the whole, try not on their own.

[21:05]

Now, that is familiar. because they get different or different. There is certainly a familiarity which goes through the endowments of grace and which goes through the constant, the contact, the familiarity with spiritual things. And that produces a interior familiality. This interior familiality is the New Testament. It's called the Holy Spirit. The Holy Spirit is the principal of the interior familiality. The Holy Spirit is not who is a sinner children. The Holy Spirit is not a conclusion. The Holy Spirit is not

[22:10]

the whole logical acknowledgement, it doesn't exercise the force of logic, but it is an interior movement, a big moon of the top, is the Holy Spirit. And that is the way in which the activity of Christ is made known to the just We have two of them, Sybil and Pat, living practically in the temple. There was a complete daily capability with the divine thing. Sybil has found something like the Lord. It has basically routine of that life, determined by the mystic,

[23:11]

were Holy Spirits in that way, killing their entire instinct, their interior instinct, to the spiritual thing. And in that way, the activity of Christ, the new world, King and Savior, was made known to sin on him, who by the Holy Spirit were instructed as sin. that he will not die before he would see the state. And to the one by the Spirit was led into the temple. St. Luke got to repeat that he will later continue three times, four, three times, to forget that the Holy Spirit, under the actual entrance of the Holy Spirit. So that is one way of manifestation.

[24:13]

But this way of manifestation, of course, is not read in that way. It's by material having gathered through the spin. This inner relation with its establish. And which, therefore, can be spent anywhere on the material external side. Something That, for example, is, also then, the life is a different target, for example, as we have said in the past, always, for domestic worship. Also for domestic preaching. There is, you know, that for people who, in their family and family, live on a different plane, they'll step down their glimpses. So, like me, they're a great one of the stages of external pomp and circumstance.

[25:23]

As in the cathedral, doing what we always have said, monastic worship is not in that way, under the same sign, under the same and that it does not have the same function, it does not have the same sense of context and view it as if what it is about in the cathedral. But therefore it is much more simple. It's much more clear to the realization, for example, not the fact that there are two or three gathered together by lady, they are on hand in their feet. That's clearly a spiritual effect, and a spiritual effect, which is realising. It has to be twice only through what we call the instinct of the domestic. Well, that is, of course, the great meaning of the purpose of the monastic life, to further back this new, let's say, organ of recognition,

[26:37]

And therefore there is one really new possibility of manifestation. So there right now, there is the Holy Spirit for the just ones. And I, to what the Father says, and the nature. They are both outcast and outcast and don't talk to visible things. But if it was one, they may try their feeling with the upper rocks as taught. As they feel today, they say that theology of the Oriental Paganism was looking at the stars. The stars can feel of the world, so completely different from this earth, Not in the same confusion, but in his congested motion, apparently evokeable and still moving, and move without a tremendous and absolute necessity, and with irresistible power.

[27:58]

That is a letter to everybody, only in a superficial way would observe the heavenly star. the heavenly side. And it also, in their nature, one would do that professionally, and in that way, then become familiar. To their newborn Savior appeared as a heavenly side, because also his birth was heavenly, Look, we're all going to say in the astrological. Then to the shepherds, the shepherds were announced, Jewish. Now, Jewish, especially the popular line of Jewish type, we can see that in a book like the book of Tobias, it's all full of the manifestation, mission, and concentration, and

[29:05]

intercoms with the angels. So what did another thing was what the shepherds were, and together with them, with the angels, the divine glory, we covered the doctor. What became visible as it had been done of the life, because the child glory was hidden. So we can see here that as just as, let's say, the whole manifestation of cosmic, of divine charity, that means the new era, of course, of the third main reflection, is by the way, in front of the beginning, geared, you know, that there's a true history to time, so often it is geared to the universe of men, And the gift of God is also in the way, in which it is life.

[30:11]

And then finally the last question is, I'll make you in the water of manifestation. And there, I'll just do that as a matter of. Indeed, the gift of a stranger is to the shepherd. The shepherd is on there for to figure the apostle of the Messiah. And our Lord, that is, by the way, another thing which I think that you could just take, you know, occasionally, maybe as a general, you know, compare, especially in the Gospel of St. Luke, on the top, compare the twilight, [...] the other, also for example, especially, as far as the vocabulary, which is used in the book. The epithel is a concept.

[31:17]

But I would say this will be this chapter in the context of nativity, in the proper, that did the apostles and the disciples, who laid out all in the, especially during the passage of our law, are the orphans who are brought into the intimacy of the upper room, just as the shepherds are brought to the cave, and there, in the intimacy of the upper room, then the great son of the Lord is running into the flesh and his blood. And so they found, in the near the prophet, the great apostles, To them, Christ was to be revealed to us.

[32:22]

As the Pope says, the Apostles again, that can be applied to them, not many know for good, Not many white teeth, not many white teeth. Then the other carefully the class the major. They are not on the 13th day the figure of the man of the jail. Who are they? That is the procedure in which The expansion with the expansion of Christianity, the progressive lioness tension, first in the little circle on it with me, say, you do. Then passing on to the matter of the day, initiated by the period, and in the acts of the Apostle.

[33:24]

As you realize, then it was And the manifestation of the Lord is linked up with the only manifestation of the Buddha in Rome, and Rosen will be standing toward the center of the world of the universe, the Orbs, who will be involved by Satan. They are then finished by the Germans, and then the last one was, and we did that again, is the manifestation on the shore, you say, to the just ones in the temple, with presenting their senior men, allowed them, and walked in the last of the Jews, even the temple of the Jews. And that's in the last stage. of the manifestation of this coming of Christ.

[34:32]

So if you look at that, some of the conclusions which I wanted to indicate to you, you can see there in the Old Testament, the Old Testament is pointing as in there for the immediate childlike book of the majesty of God, of the transcendent God, the glory of the couple, and that is of what essentially is a universal element. In that way, then, and finally, the fullness, the full glory, in that way, puts an end to a list. And history in that way looks indeed as a very short in the Old Testament. But in the Old Testament, in the history, means waiting to be applied through reading the law, through training, through education, through breathing.

[35:47]

Other things that move, as we say, are the A step-by-cloth. In the new restaurant he comes. But then he comes, darling of squalor. He plays his children. And given why he is this time, will to stay as squalor and despise. He is in God as the true man. As the servant of Jerusalem, as the one who carries the cross, and as they are going to die on the cross, and in that way to enter into his glory. And this passage, this process, this debate, that then is the basic part of that part of human history.

[36:50]

of true history. See, you know, let us say, the climbing under an elephant guided by the letter of the law, but the palestin, the dying and being reborn in the power of Christ. Christ, I mean, they're Jesus Christ. The true men, but transfigured. And therefore the principle of true history, dying and widening at what all is the essential element of all to develop humaneness. And it is salvation through mercy and interest. Mercy is the thing that none can speak there in the workplace, in Jesus Christ to die for.

[37:52]

In Jesus Christ, he makes himself manifest under the veil of the sacrament, in this our nation which we live. Yes. The answer to that mercy, the capacity in which we desire the style of mercy and realize the presence of mercy, is Faith again also across is nothing fine. Therefore, it's something that is still in development. It is something that is increasing and spreading. And it is increasing and spreading except for the measure and the measure and the capability of all those people who they dare address. And therefore, the incarnation of Christ opens up, you know, a whole new perspective of universal history.

[38:57]

And this universal history really, for us, and especially in these last centuries, is that it becomes, it expands, becomes longer and longer. St. Paul, and reading the letters of St. Paul, and actually reading, Oh, Christ did not to go. He speaks of those who have seen it already in the sky, not waiting. But we, you know, people will probably see them here in our bodies. That's it, the perspective of St. Paul, in the narrow complains that were of the Roman Empire. But he was coming to a tomb, and you know very well to read the Old Testament and the New Testament. How ready one is to say all the good. All the good.

[39:59]

He speaks to all the good. That was ready. In some way, the grinder, and the end of the act of the apostle. And what the grinder is the first and the second Christian century. Three through all over the world. St. Augustine at that field, now through the cross of Christ, here's everything. All over the leader. But then, of course, knew a completely new direction and entered into Christian history. And what I was going to say is that, you know, that the cross by then, for example, this And now, say, that the public is no demodification to the Gentiles. Of course, in itself, it has become certainly a world of complicated errors and errors.

[41:00]

Say, bigger tasks that it has been, and the time was an impact. And therefore, also, the ways in which there are things and it is of such great importance. And the fact that there for the first time, let's say, you compare the first Catholic council to the second Catholic council, the more distinctive difference in this council, the presence of a missionary mission. There is certainly there, and what must I say, in a very, let's say, in a very reduced way. It's just the beginning. But at least there is, there are, there is angels, and there are people. And if you read the books about the Technological Council, then you see immediately that these bishops claim indeed a grateful, especially those of Africa, and look in what way.

[42:06]

Now, there is the big way which is under authority, and there is the tremendous problem of the announcing of the gospel. The announcing of the gospel. And the more big problem which is there is catechism versus catechism. That is, in summing up is the basic problem. What is catechism? Now that is more or less than catechism. More or less. That's a terrible problem. It's an intellectual approach, an intellectual approach. And then in this, again, this intellectual approach, we are opposed in style, to the style. And what else are they? The style is by the sacraments. And then the style has the literature, the biblical parts of Scripture. And they type up, and what do they do?

[43:08]

What do they offer? about insects. One. The other one would. And the other one would be real. So there's this ultra-breathless big oriental world. It's there before us in the nature. We haven't met this oriental world since the Legi came into the plane. Once we met But then there ended the disaster. We made it in the Nestorian Expanded Mission. And that was, unfortunately, was a mission activity which was not carried while in unity only led our church. And the other one was carried and came from the Roman Center. And there were Ritchie and the judges, you know, and they came and they went.

[44:09]

to the kings, that was at all, see, you know, China and Europe was the cornerstone of that school of missionary effort. And that ended in what? In the end of the week, why? Because, well, what did I have an adaptation, you know, that's taking on, that's meeting, that's telling these people as they're on the letter of of the intermediary, not to compromise the question too, but to end the verdict on it. Therefore, they do all kinds of things, through historical circumstances, now almost, you know, officials in the old presidential pieces, and in that way, China was in that way. We feel it as irreparable.

[45:10]

But I mean, right away, you see there the applications of the old story of the infancy manifestation to other humans. And how tremendously alive it is. And how many ages, the couple, the cottage, that's something that really, the, [...] the people could take to find the sky and all the other, is impossible. It's just as we say, there's more letters in these states, which are really important, and all the beauty of the beauty concept in this time, in this general time, we have seen the parts of this whole concerned world. The mission is again and again spread by the Father's letters think about this and let us take the problems of our time let's take them into our obstacles interiorly and in the spirit take them in and ask the employer to invite them and to involve our minds so that the coming of time which is not only a historical event two thousand years ago but which is

[46:36]

a continuous process, and that is, more or more, they take in the whole of them up. And did that lead us all to that moment, where the parents of the Gentile would join the Jews, the chosen. That is another thing which we have ultimately the lost side. In fact, that just in our, in our plan, in our concept of history, on the expansion of Christianity, doesn't play anymore. But that is really, that is the end. So interesting, that sitting on the church, at least the one we presented, and I said before, in the temple, you know, the Israelite people, I mean, the dark world, of Christ's love, that he is that, you know, when he sees the child, he says, look at the revelation of Jesus, and the glory of Jesus.

[47:58]

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