living in the octaves of the Greek of the ascension. Celebrated in this at least 50 days is not so much as an isolated fact. And the new regulations concerning this beast make that clear about We don't consider the ascension as an isolated event, historic event, but we consider it as a moment of existence. Ascendo, I'm wising to my father. Wising, ascending, a way of being.

[01:01]

Very specific, different from the way in which the Lord lived before his resurrection. There it was descending until he died. Dead on the cross, dead on the cross. Now he is ascending. See, Christ, in these words to Mary McLevin, does not say, I shall ascend 40 days now. I am ascending. So it reveals a new wall of existence. After that, in the spirit, And this mode of existence He shares with us, to my Father and to your Father.

[02:06]

So His ascension is our ascension. That's not simply a kind of personal union, accidental, my Father happens to be your Father. This is the expression of the inner unity. And therefore His ascending to the Father is shared with us. Not only the goal is shaken, the way is shaken. So as he himself, wives as one too. So we are indeed with him a new generation. We want water and Holy Spirit. And in this power of Holy Spirit, our own way of existence of Christians enters into the same mode of existence.

[03:06]

Our existence here after Christ's resurrection is lived in this mode of existence of the ascension. Sometimes we are maybe apt to forget it when we need to work like take up your cross and follow me. Then when we consider that in kind of an isolated way and we limit it to that historical moment and that historical period in which these words were spoken, I mean to the historical life of Christ, his life before, although his spirit was there, that means before the Father was glorified, that means before he had died and risen from the dead, then if we isolated it this way, then our own life too as Christians may get without our knowing it this kind of tendency or gentle character of descent, of following burdened by the cross,

[04:23]

and going towards Golgoth, towards the disasters, death. But that is not really the way of the question. We don't live in the time before Christ's death and resurrection. We live in the time after his resurrection and what is. in some way from us, and indicates the way of our existence, the moment of our existence, are the 40 days after the resurrection. So therefore, if we understand that, and also we realize like well, that our life here Yes. Ascent.

[05:25]

And that means, of course, that all the things that we need are given to us to be stepping stones, to get higher. That is the real way. That's also what St. Benedict says. You speak of humility. What is your humility? In reality, it's ascension. Ascent. So we should not never forget, we should never forget. We see, you see it tomorrow in the episode, clearly shown. Other people, now, in a life which is, let's say, directed by pessimism, can be a source, you know, of trouble, disappointment, cynicism, and all kinds of things. But of course, we don't live in this age of cynicism. That is, the cynicism has always left us. But we live in another area, we live in that power of the resurrection.

[06:32]

And therefore, our relations with others, through charity, in this very power of the resurrection, comes upon many different ones, a healing one. We are not together like thorns in a thorn bush, kind of, you know, like the towards one another with our sharp edges. But we are living in unity, in which charity establishes God, and thus unity is life-giving and healing unity, like the womb of Mother. And we speak as daily as in tomorrow, and here is in the Epistle, Hospitality is not wondering. That means, again, strangers in a world which is not affected by all these things.

[07:36]

Strangers are something like that. No way. Never know who to take in. Therefore, it's depicted dominated by suspicion. But, of course, in this, in our world, of the ascent there a stranger is to hospitality and a stupid stone. Some highlight new unity. Speaking, speaking can be also a very thorny thing. Many a murderer has been carefully fashioned to have the effect of an arrow that hits the other spotlight at his most sensitive spot but of course again in the power of the ascension every word we say as its expression demands a vessel as a word of God like a word of God not simply service frivolity but a word of God service

[08:52]

in the power which is administered by God. Service can easily be slave. And is slave everywhere where the spirit has no power? Service is slave. But it's in the power of the resurrection through the ascension service because it can be constructed, a widely constructed with that spirit which God himself ministers here in this world. So therefore, that is to see why we are in this feast, in the ascension, in this time of operation. For Pentecost showed to us what the church, we as God's people, we are. Just as Christ is different from any prophet, from any sage, because he is the Son that may go, and as every Christian is different from any good man, because he has been, he has died, has been reborn by the water of the Holy Spirit, so also the churches, the human society,

[10:19]

The people of God is a nation, some support. But it is that people which is filled with wise spirit. And therefore, even if it is very small, a number. A number doesn't make the people of God. But what the people of God interiorly is, That what binds the people of God in them, the Spirit of God, that makes the people of God. We are not as Catholics in Nogba, which by the might of organization, tries to conquer this world. We are very often, and in most places, in my market. But that is a determinant, our position in this world, and in the eyes of it. that is the spirit of Christ, which gives us our importance, our weight.

[11:26]

And that is what the Constitution of the Church takes such great pain in it, so beautifully and successfully explains to us the second chapter of this, of the Constitution of the Church, that I must explain to you what I'm speaking about. in these weeks. And therefore in this, if we look and see that church through the spirit of resurrection, he is characterized and distinguished of any kind of human society, nature. And we understand what is said here of the church that she transcends all limits of time and of weight and is interiorly destined to extend to all regions of view, and so to enter into the history of mankind.

[12:32]

So bid it for all the churches here, give the Lord of the Spirit, and see that as the essential mark, you know, as, by the way, takes all these characteristics of the Spirit of God, transcending means we don't serve any kind of earthly means, utilitarian means. We are also simply an association who serves one another purpose, and when this purpose has been reached, then we have reached also the end of the reason of existence of this organization, which are saints. Therefore, in empire, all space and all time, all races, It's a new principle. The people of God, a church is born from God and not from below. Born from above, that means on Pentecost, where the Holy Spirit descends from to all regions of the earth.

[13:40]

If one doesn't, of course, take this and accept this, this in an essential principle, then of course Missionary activity doesn't make any sense. It would be simply an act of arrogance. And therefore we can also see that it isn't really among, let's say, all religions of the world. It was Christianity, which was the first to enter the missionary activity. Why? not because of arrogance, but out of inner necessity, inner impulse, drizzled by the Spirit of God. But we can see that all religions, which in that way have their foundation only in the religious feelings that are natural in every manner, go into a missionary activity. So transcends all heavens and has this

[14:42]

this inner impulse to extend to all regions of the world. Therefore, there is a transcendence and there is an expansion. But with this expansion also, the next decals mentions, we enter into history. See, however, the transcendency of church is not something that she withdraws. But it is an entrance into the course of history. We are, we take on, people of God, therefore, takes on and assembles or gathers together in its fullness of human history. Moving forward through trial and tribulation, Church is planted by the power of God's grace promised her by the Lord, so that any weakness of the flesh may not waver for perfect fidelity, but remain a bride worthy of the Lord, that, moved by the Holy Spirit, she may never cease to renew her sin, until through the cross she arrives at the night

[16:06]

which knows no sin. Beautiful sin is the character I was so with the church. In her inner, I can say, dynamism. Not a static, a dynamic, entering into the mystery. When you were in your sin all the time. You see, in all these things, you see the various marks of the Holy Spirit. which the church ends to live weak as the people of God. Now then, after this general introduction, the town of spirit, the people of God, the prosecution goes on and then explains a little more various, I would say, functions of the people of God. A distinguished, just in this way, a priestly function and a prophetic function and the world of the people of God.

[17:12]

Now, the beastly function is the first, this is in paragraph 10 section. This chapter on this paragraph of the beastly function of the people of God seems to me so important to us because evidently in, let us say, in the realm of the spirit This, what we call, and what we try to characterize the name of priestly function, evidently is the deepest box, the central box. But we must, by the way, we must see, and that is so evident in the doctrine of the Secondary Council, is this, this, this. We are being directed not to new and interesting enterprises. But we are directed to an existential world to live with our Christian existence in depth and also in our primordial values which the Holy Spirit has established among us.

[18:27]

And they are first as a priestly function. And these priestly functions can Why do you want to see that if you only think for a moment about what does that mean priestly function? And you will realize that this priestly function of our own world is in itself a character of the contemplative. It is something which is taken out from the mere practicalities of life. Priestly function in something is a function which evidently has the character of solemnity, of eternity, of something that is taken out of any kind of single little interests. Priestly function in the very name of a priestly function is

[19:32]

Endured by the light of God's glow. I think that the very figure, the very idea of the priest can come up again and develop only with this, in this person, under this scar, God's glow, the light and splendor of God's glow. And there, in this line, in splendor, God's glory, whatever, not as something which is, which of course not, which would be safe, safe, safe. But as something which is completely fused into God's intention, without which there is no divine law. So, therefore, the Constitution that continues, says Christ the Lord, I praise, take them for not long men, may have kingdom and priests to guard his father out of his new people.

[20:40]

You see, right away, the covenant of these two terms, a kingdom and priests, or as this long time is also called, a royal priest, while away lifts you up into the sea of glory. Of course, not, we can see that wide valley, not in the glory of power, but in the glory of sanctity. If you go to the source of this old concept, which is Exodus 96, where it is said, Exodus 9 and 6, so in the Old Testament, the people being prepared for the Exodus, you're going to mark somewhere, and there is a sin, and you shall be to me a kingdom of priests and an holy people.

[21:51]

The kingdom of priests and a holy kingdom. But it's a priest here in this connection, in some way, right away, established this inner, let's say, a special inner, obviously, affinity with God, the service of God, to be the image of His glory. How is the priest's image of God's glory? Naturally, too. teaching that he announces, and through the example of his life. And through these two things, it is a function of the priest and the Old Testament, they are evident to spread the knowledge of God and to promote the blessing of God. The adoration of So then you can see right away the deeply contemplative character.

[22:57]

If you realize this, if you realize that you are a royal priest, that we Christians all together are priests, but priests and a holy people, and that means, of course, people are in search of holiness in God. That means that we are in search of wind and the north, Those are our sanctification. Therefore, it doesn't follow the law of power. It follows the will of God. Therefore, what is in last analysis, where does the Lord culminate in blessing God, in adoring God, virtue of God. In that way, injuring it to his glory.

[23:59]

We give you thanks, O Lord, for your great glory. That's a priestly sentence. And therefore, when we say that you hear that, this emphasis that the council puts on this, just on this idea, that all Christians are priests, it's Then you must remember that this word, you know, right over there, it directs your thoughts, directs your actions towards worship, towards prayer, into the realm of glory. Therefore, to say it again, out and beyond God's savings, the limits of the pack here on earth. It's not regard better things. And it's the scope of the priesthood, but it is the adoration of God in the depth of the human heart, in the hearts of all mankind.

[25:08]

The function of the priest is that way always social. The main function of the priest is to lead the people of God in worship. Soon as we realize that, then we also will remember, for example, in every, among ourselves, but also in every Christian family. What is it that makes parents in that way, especially the father, as they handle the family, a priest to lead the family in worship? And it is not only to lead, you know, in sake, it pray. but that is to lead and to prepare slowly and step by step, for example, opening up the hearts of the children for the glory of God. To live with God's beauty, it is the zeal for God's house and for the beauty of God's house that eats up the heart of the priest.

[26:15]

Thanks, dear Lord. dysfunction. So you see we are here now. One shouldn't take a second action to encounter as a kind of just general trumpet explosion for actions. What action? Of course to fulfill the reason and function is action. But it's an action that's not just when you bow to it. It's an action that owes it to them. and that, therefore, ascends, as Christ did the High Priest, to my Father and to you. So, in that, I think, is such an important view. Maybe I'll suggest that if you go to this place in Exodus, Exodus 19, this chapter I just mentioned,

[27:16]

which you go on to the 6th verse, but in the 5th verse, then, and you read here, there's some inner, some other thing, which is important, for to give you a concept of what it means, you are God as priests. And it is this, this paragraph, this verse that we see, gives us a very good idea. And it works this way, and now, If you hear my voice and really seriously, that means, in depth and with the inner determination to fall to the voice, if you want to keep my covenant, then you have

[28:18]

more than any other nation. You have to belong to me exclusively. That's the word, you see. You have to belong to me exclusively because the whole earth is mine. So you see that the idea of a priestly nation, the Old Testament, the most exodus is this, This nation is a priestly nation. Why? Because I own it in a special way. And they belong to me in a special way. What is that? Exclusive. Exclusive. The word for it is cellular. It's very often in the name that we hear. Very often a Jewish name, very known Jewish names, Segal.

[29:24]

Segal. Segal comes as a form, you know, a Jewish form. Segal. Segal means the exclusive top-tegal. And it's a beautiful name for our parents. Segal. It's a wonderful name for a family. So just think about it. I don't think we have any kind of Christian parallel to them. If we don't both, of course, it's the place of monasticism. In monasticism, in that way, you must always think monasticism, don't think of monasticism as a priestly thing. I mean, priestly instincts are in the sense of priestly ordination, specific, priestly order. Think of it as a representation and as an effort which represents the inner spirit of the land, the whole people of God.

[30:27]

And what is monasticity? What is the idea of monasticity? It is to be God's people. How it is exclusively for him. That's the meaning of monasticity. And that is of course also Meaning, for example, the oblique. Oblique, meaning oblation, I'll use oblation in that way. Oblation to God is simply a public, a solid proclamation that God be my Lord in all things. I want to be now complete to Him. obligation. And that, of course, is radically smooth, simply the meaning of baptism. And therefore, I guess, the call to this holiness is extended to all Christians.

[31:30]

But, of course, we are seen by various questions, individuals, persons, in a deep and various depth, in greater or lesser perfection, greater or lesser, to tell it. But that is really what it is. When you speak about priesthood, you are a priesthood, you are a priestly nation, that means you are my exclusive property. But of course, what is always the meaning of this exclusiveness, is just totally depending, totally belonging to God. But what is it, John? What is God? What is God's property? What does God own, so to speak? It's his charity. His charity, God, is the deepest. What makes God, God, what makes him say, I am.

[32:35]

Yes, that's also in earth and earth, in last analysis, what makes us say, I am. It cannot be in last analysis but not. But in God, of course, it is, because it means it's a sentient covenant of love. It is a love which is on a grace and it's a saving love. Therefore, when we are God's priests, What are we? We are serpents and ministers of God's sacred knowledge. Hence the area of God's constant also is perfectly white. This kind of weighty expansion, the sharing of the gifts of God with others, this concern for the salvation of God, What distinguishes the priest, he simply says, the zeal for souls.

[33:41]

And that must be, of course, the quality of everything. One really wakes up to what Christianity means. A priest. A priest is directed towards the sanctuary of God's glory. But, of course, his lameness is the whole of God's creation. Because what means God's sanction is the seat of His mercy. And therefore, we are servants of the saintly merciful God. That's our priestly activity, therefore. But you see, this priestly activity, again, is of course not something. I think that is what we are so very often so shy about. It's very One should really reflect about it. What is and is there in the people of God today? Is there any kind of pre-special zeal?

[34:43]

What would probably come to a rather doubtful statement about it, shall we tell you, pessimism. One reason of that is that, of course, So much of the idea of priesthood today is absorbed by the specific priesthood of the ordained priest. And therefore, he is the priest. And that means, but I'm not a priest. But you see, that, of course, is the meaning of the Second Vatican Council. Today, do away with that. Not to do away with the specific sacrament of power. and all the status of the ordained grace. But you may be clear that the whole of Christ's people is essentially because they are Christ's people, they are a priest in the nation. And they share in that thirst that Christ himself has and that he expresses on the cross a thirst.

[35:56]

But this thirst for souls, that is something which today is kind of not only, let's say, impeded by the idea and all that, that's the priest's business, but is also, I think, impeded by the area of certain timidity that what just, or why isn't that, that why don't, let's just say, We be kind of spontaneously and naturally shared with others. I'm saying the spiritual witches are the people of God that make the old people of God a saint. That bring about in the people of God this lifting up the hearts. Why are we not able to lift up the hearts without out of these things? because we don't live out of these witches. We really don't make them the center of our body.

[37:01]

The liturgy is still, especially maybe in this time of transition, even more, a kind of an obligation on hands to go to church. But the real joy of our homes to go doesn't come, or we, to be to bring to the inner realization of the people who are there. And therefore, they go to church, and they go in dry, and they leave just as dry. And of course, that dryness, that is an amazing thing to share. You can share it, but it isn't happening. But if it was very crucial, And therefore, you see, there is that, you know, that is different. Entry into the fruitness of the priest. We celebrate Pentecost. What is it? Entry into the fruitness of the spirit.

[38:05]

So we said, told me the other day, this is, so we can have some, and Italian, you see, now, good Catholics, we say, oh, yes, wait, wait, you know, all for a pope living thing. And then he said to us, oh, why don't you make Christ really a kind of sender of your heart and a really wellspring for your jaw? And he said, oh, I'm a Catholic, but dear Father, I'm not a fanatic. Maybe that's the reason that I'm not a fanatic. Like anybody who understands, you know, this, this reason, this good, this spirit, realizes that it is not fanaticism.

[39:05]

It is the lifting of the arms to the glory of God and expanding it to embrace the aura of mankind.

[39:14]

@Transcribed_UNK
@Text_v005
@Score_82.19