And as well, for law of survival is not being free and straight nature. But bring me each other out from vice-like complicated manner. And I'll get this door to life, madam, who are dead to steam. With thy life even boring blood. Dear God, in gratitude for thy way blood. With complete right to believe, Jesus cried out in certain law, who was the king's sort of slave first, but upon after him. Jesus continued mercy on his ground by all the angry love of him, towards the court of Christians. Jesus, who was of the love of the God of the flesh, and did his destroyer, the good bringing of death, by night. Jesus could explain the Bible's good, and the Bible is good.

[01:05]

Jesus who has the kingdom who broke, by the cross to death. Jesus, come up with the Bible's good, and the Bible's good. Sister, morning and evening, one day. Unfortunately, the day has to be cut short a little. Morning, evening and morning, one day. And the earth was quiet and empty. and darkness was upon the face of the deep, and the Spirit of God hovered over the waters.

[02:18]

We have learned to understand these words not as a description of a geological nature, but as a prophecy The opposite to what we have heard in the description of the new world. When the fullness of time had come, it is the opposite to the emptiness of chaos. When the fullness of time had come, God sent his son. the world leaped from his throne. The night of judgment was changed into the night of love when Christ offered his evening sacrifice to prepare the church as his bride without stain or wrinkle.

[03:36]

Then light was made the Orient home on high visitors, to enlighten them that sit in darkness and in the shadow of death, to direct our feet into the way of peace. The world became flesh. Christ came not in water alone. but in water and blood. And we, we will be born, not in water alone, but in water and the spirit. Christ came not in him who builds by the hands of men, But his body was a temple.

[04:44]

A temple that the Jews destroyed. And in three days it was built again. A living temple. And God has made him again over all the church which is his body. and fullness of him who is filled all in all. These words of St. Paul from the first chapter of the Epistle to Ephesians are the extreme last opposite to this verse with which Holy Scripture starts. And the earth was buried at an empty darkness was upon the face of the being.

[05:47]

Here it is. God has made him yet over all the church. Which is his body. And fullness of him who is filled all in all. That is the description of the day. as St. Paul describes it in this epistle to the Ephesians. And you, when you were dead, in your offenses and sins, that's when the earth was void and dead, darkness upon the face of the deep. Even when we were dead in sin, He has picked us together in Christ by whose grace we are saved.

[06:55]

He has raised us up together and has made us fit together in the heavenly places through Christ Jesus. Now in Christ Jesus you who sometimes wear the power of You are made nigh by the blood of Christ, for he is our Prince, who has made both war. And break it down in the middle of our partition, the entities in this place, making void the law of commandments containing decrees. that we might make, he might make the two in himself into one man, making peace, and might reconcile both to God in one body by the cross, and coming thus he preached peace to you that were of, peace to them that were nigh,

[08:16]

For by him we have access both in one spirit to the Father. And therefore you are no strangers and followers, but you are fellow citizens with the saints. And God's family prays, built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom all the buildings be trained together, grow up into a holy temple in the Lord, in whom you also are built together into an habitation of God in the Spirit. There is the divine answer to that first description on the first page of Genesis, all mankind without God.

[09:31]

God favors citizens with the saints and God's power in faith. That is the description really of what we call the Mysterium in us. Evening and morning, one day. That's the description of our Christian life today. Evening and morning, one day. The evening, there is the setting of our son, Adam, who answered God's infinite generosity by his mistrust and his apparition, came all the others

[10:44]

evening of man who wants to be himself without God. Into this evening the word of God descends when the night was in the midst of her corpse. The world leaped not just every throne The second Adam, the one who by nature is the lord of this creation, he descends. Poor. He is found naked. A wicked child in the manger.

[11:47]

in the same extragenital outside of the city. No rights of citizen for him. That's his poverty. He reverses the way of Adam. Adam had no right by himself. Adam had like the prodigal son. He wanted the inheritance all for himself of his own terms. And he lost everything. And the second Adam who possessed all things in whom all things were made He was made of a woman, made under the law, born in uttermost poverty and exile, without room for him in the inn.

[13:12]

In this way the word of God into the nights of man without him, into that emptiness where darkness covers the deep. Changing the night of judgment into the night See, my sisters, the only way of doing this, meeting man's darkness, the only key as well, the only power that can change this darkness into light is selfless love.

[14:16]

Till blissful, the love that seeketh not humble. That love, what I can say, is eerily, overwhelming, wanting. The great mystery of this creation is the change between life The fact that one day is made of evening and morning. In the spiritless love of God, these two, darkness and light, evening and morning, poverty and and abundance become given ships with war.

[15:27]

They are reconciled for. The wall of partition is torn down. In that dark sea could not In this love, Christ was made sing for us. He became a curse when the sun was dark and he died for us at the cross. This saving love that sin could not have all turned the poverty into riches into me. The one who came, not in water alone, the prophecy, but in water and blood.

[16:34]

That is the reality and the fulfillment of the prophecy. The word of God may explain. He united evening and morning. May not fall one day, that day which St. John the Evangelist describes in the Apocalypse, where he sees the Lamb of God as if slain, or as he also says, the Lamb that was slain from the beginning, sees that in heaven are the glad that was sick. And then sees all of those whose garments were washed in the blood of the earth. That day of the apocalypse, that is evening and morning water.

[17:37]

But also here, our life on earth, our life as the life of those whose goggles has been rightly washed in the blood of the land when we were baptized into the death of Christ. Baptism itself is evening and morning one day. The immersion into the baptismal water, dying with Our rising out of it in our being anointed with the chrism, becoming other crisis, there is the morning. Evening and morning one day in the sacrament of baptism. Evening and morning one day in the celebration of the Holy Eucharist.

[18:43]

Where every Christ, mystically, insufferable, dies for us, gives his blood for us, and then prepares a feast for us. Where in the presence and indeed show the face of our Heavenly Father, we receive his body and his blood. There is evening and morning water. I think you understand what I mean. Evening and morning water. In the unity of that love we seek not to hold. Which gives them for any sin divine triumph over death. Not a triumph without death, but a triumph through death, and therefore, evening and all the water.

[19:58]

That is what mankind has not known before our Lord Jesus Christ, the piety of hunger. It was evening, and evening turned into night, and to eternal night. And there was morning, and morning was rising into the fullness of the new. And those two darkness and light opposed to one another. But that is different since Christ appeared. Evening and morning were done. That is a tremendous consolation also For our Christian life here on earth now. There is warning in us. Because we have been anointed. With the oil of gladness.

[20:58]

With the fullness of the Holy Spirit. We celebrate a third hour here on earth. When the fullness of the Spirit is set upon us. With all his seven gifts. not only for a transient visitation, but for a constant indwelling. It is true we are the temple of the Holy Spirit, and that Holy Spirit dwells in us. As Saint Paul explained it, you are citizens. You are placed together with bodies in the heavenly places. We cannot take that seriously and verbally enough. That is not a matter of momentary ecstasy, but that is a matter, I would say, of ultra-logical structure.

[22:06]

It's a matter not of a passing moon, a passing inspiration, But it is a matter which is part of our very essence and being as Christians. We are citizens of him. Our citizenship is in the New Jerusalem. And that is a permanent. That is a status for all those who are reborn in the water and the spirit as children of God, as participants, partakers of divine nature. But still we live here on earth, and still we are here in all this earth exposed to the suggestions, to the temptations of the

[23:15]

of this world today. There is the great concern, I could say, of the monks especially, and then of the religious through all the ages and centuries of the church. To keep and to live our citizenship in heaven while we are still here on earth. They are the subjections and the dictations of the devil. He claims his influence and tries to exercise it and to extend it in us. The most religious way the chief concern is that we may not look but live to the fullest, the citizenship in heaven.

[24:20]

The more we are in the way of our life, subject or invented to the city of this world, the greater access also has the depth to us. And there is the stick of our religious vocation to loosen the bonds that tie us up together with the city of this world to the earth. We call for that manner of voluntaryism. Not so much in the same for some more reason to prove to God our law. but to lay our citizenship in heaven, that we this, given our baptism, may come to its fullest loving in our souls.

[25:34]

Our religious poverty, what is it? It is our attempt to reduce to a finical our indebtedness to this world. Because there is no greater indebtedness to this world but processions. Processions that bring with them all kinds of obligations, all kinds of time limits, all kinds, all different indebted ways in which we are invented, in which we are trampled up in the, what we call, the of this world. Poverty is our attempt to withdraw, to give up these titles of any earthly possession, of a possession which is really framed, or which is like a safe form,

[26:41]

on the pattern of, for the nature, on the pattern of that kind of position in which man wants to have something for himself alone. Because there was the sin to speak on the Chronicles of the sin The father says to the son who stays home, all that I have is yours. And that is really the only way in which we can possess the place, the children. All that I have is yours. But the cardinal son wanted his own for himself in his own time. And that is the way in which today in this world people forsake things on their own terms.

[27:45]

And therefore also always with the fear of losing. Always with the obligation of fighting for their lives. And that is the way in which we are gathered in the citizenship of this world. And that is the way in which we've got subject also to the law of the prince of this world. The religious, I've got to say, is taught and does not in the Christian sense, leading the things of this world because he hates them, because as in the early centuries there are material, and anything material is bad. We are not malignant. We are not those who revolve, as it were, against matter. We don't consider matter or anything in this world as intrinsically bad. And there was an intrinsic difference and obstacle for our union become.

[28:53]

Though what we are striving for is to live our citizenship, our heavy citizenship, where we are enthralled with Christ, live that here in this world. And that means that we renounce the pattern of possession in that part that dominates this world, in our religious poverty. But that religious poverty does not be there for a destitution, just as religious pastors abstinence of the Christian does not mean that we ain't matter and we don't want to be contaminated by it. But it means a new relation to that. It means a new relation to the wealth and the goods of this world. To possesses in the way in which Christ the Lord possesses.

[29:57]

All that is mine is human's. That is what he yields from his heavenly father. He puts everything into himself, gives it into himself. And that is also with us. Our property is not the contempt of the things of this world, but our property means a new possibility to possess the things of this world in a deeper sense. as God's gift, as God's gift. All that is God's is ours. For then, however, it is necessary that we enter into that renouncement and into that thing that Christ entered into before he ascended into the right. The cross is for us the word

[30:59]

to achieve that citizenship in heaven, which gives us a new relation of freedom and a new relation of joy to everything good that God has made. So let us see these things in the new light, evening and morning wonder. That is the same thing all the barriers, limitations and sufferings that this our earthly existence puts upon us. For the people in the world, there is no greater access or possibility of access to the devil. They suffer because suffering poses an immediate to them a question Why listen to me?

[32:01]

Why listen to me? The question in which man is to say self-will revolves against God taking something from him that he seems to be possessing in his own right, mostly his own body. Because that is the first possession that has been given to us. And in our body, safe possession, as it were, gives and makes his takes his most active or his most acute foe. Now when that is attacked, then also the ego the slave rewards. And therefore, as we see that in the driver of Job, But there is then the new way of possessing.

[33:02]

That we enter into the night unto the evening of that suffering, following Christ, taking its cross upon us, seeing it as the door, the entrance into that new freedom of a God that seeketh not love, any sickness, death itself, A gate of freedom into the freedom of the love that seeketh God. And in this love then we in a new way possess also our sins. But what is mine is huge. That means as God was given. As something happens we possess as children. Children of our heavenly throne. evening and morning, what day. There is also two of all the barriers in our moods to which we are subjected, as discouragement, as depression.

[34:13]

All these various ways in which God acknowledges us that we have no right even to possess the same or also Not only have we no right to the goods of this world, and we renounce them in poverty, not only have we no right to possess our own pride, and we renounce it in fasting and in the patient taking upon ourselves of suffering, but also our own soul, and how often is that done? for often He sends us the evening and He sends us the night into our spiritual realm, to the realm of our soul. Soul of being in the spiritual sense of the world.

[35:16]

And there may be there is a way to start. Maybe that is our greatest cause. still also you remember what we have said before we can't say even in that darkness we can't say god my god why has thou forsaken me and we can't say that in christ with both and that i would say is in the deepest sense of word evening and morning what Let us say it again. Many evenings are here in this world. The evening of poverty, the evening of suffering, the evening of obedience, the greatest evening of all that are the spiritual sufferings of

[36:20]

down by down by us, God forsaken. But even into that night, reaches the infinite love of Christ, that love that was not seeking her all, into the night, into the very depth of the night of Gethsemane. My God. my God, thou hast thou forsaken me. Let this cup pass not, but not my will, but you will be done. That, my dear sisters, requires that word, not my will, but you will be done, is evening

[37:19]

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