It's better not to turn between the discs. So in thinking about tonight's conference, I was a little inequality as usual. thinking and reading about our dear Ben Kauppart, who we met before, some conferences, this time in speaking about the 40 days of this event after Easter. Kauppart had us in the, in his gift, we should talk magic, a kind of, what we would say, reputation, a kind of an artist to Rudolf Wultmann.

[01:15]

Wultmann is just a theology in Marburg, and he has placed a quite a great role in our days, in what we call the ent mythologisium, the purification of Christianity from the relics of mythological elements. He wants to, and of course the mythological elements to him is also one of the most outstanding, yes, Justin, exactly, the idea, the character of the resurrection. The resurrection, according to him, belongs to a well-built picture of the world which is in absolute contrast, it's a contradiction to our model.

[02:21]

It says people who live in a in an age where television is at their disposal, and where we have atomic power, and we have electricity, and we have hospitals, and things, insights, you know, in the physical and the biological world, the idea of someone returning from death, and therefore cannot be considered a historic fact, and what cannot be a historic effect cannot be, which should not be made, as he expressed, the law of faith, law of belief. And the assertion of the resurrection as a fact would be an insupportable to . But now Bart, in answering

[03:24]

Bultmann, and we simply there, we point out the basic difference which then immediately arises between the evidence that we witness our Gospel, Gospels, and believing on what we watch on the Resurrection, and understand what Bultmann says is still, you know, as the important thing, what is important in this whole resurrection thing is the way in which it is important for the interpretation of the Christian understanding of Christian existence. So it is to say that the practical aspect, not the objective, therefore the resurrection is then what would, let us say, a symbol, symbolic, ecological description of an existentially happening development, and that is the breakthrough of the human mind into the understanding of the passion and the depth of our Lord Jesus Christ, a positive understanding as God's judgment over mankind.

[04:49]

And it is the origin development of this fate, which is the real, let's say, message of the Easter story, but it is not in any way valid as an announcing of historical facts. That is unimportant. What is important is the description of the fact that something is changing in us that we develop, let us say, beyond the limitation and the negation of death into a reader positive assertion. This is certainly not, let's say, the end of thought, the evidence for, the witness of the reports of the Resurrection, because the reports of the Resurrection, manhood, and innocence, that here an encounter takes. that he applies, or means, as man and as God, exactly important, as man and as God, meets the apostles, and meets them after the historical, what we call historical time, of the historical existence is ended with death, and there is a

[06:16]

via incision. After this incision, three days, David starts a new present and a new time, the time of revelation, of that revelation in which pride, divinity, is not anymore hidden as mystery under the veil of his humanity, but is seen. It is the time, these 40 days, the time of manifestation, Where now the answer to this 40 days refers, beginning of the first epistle of St. John, refers to that what we have seen with our hearts, what we have touched with our hands. Then we can know to you that it turns on by, that in Christ Jesus, with the Son of God has manifested to us, that you also may ship and may have communion with this one.

[07:21]

That, of course, weakness. Therefore, these spiritual days are, for example, absolutely the key position of the whole of it. They are not in any way an appendix, a kind of an afterthought. I think part is up to the wider in its case, then... what would imagine a gospel which would only consist of the inauguration of the 40 days. But the story of the passion of our Lord without the 40 days would simply be in the air, would simply remain forever, on the human level. But the 40 days are the decisive in which the apostles become what they really are, the fondating stones of the church wide upon witnesses of the resurrection.

[08:23]

To the forty days are the days through which the apostles become witnesses of the resurrection. They see Christ in this Christ is the same one who suffers, really and truly bears, Because a spirit could not even sit there. He could not be touched, and he could not be seen. And one could have no communion with him in, for example, the same meeting. Therefore, it's true, some of a manic man, Jesus, historical Jesus, who is there. But now, even what they say, in a new time, in the time of his manifestation, talks, touches the Lord's womb, and he casts himself down at his feet, and he says, my Lord and my God.

[09:26]

Then he is the son, that is the witness, that is the message, which then the apostles are ordered to announce to the entire church. Therefore, in the power of universal power, divine power, to announce this gospel to the entire world and to baptize the preaching and the sacramental order. Now, as I say, I was kind to thinking about these things, as they thought, in the end, it might be just as well if I start with I, and also this group, start with you, don't know what the problem We get in the point a lot of time. If we start, you know, just, and we might be used to take the Gospel of Saint John, and just start and see how this encounter, how this manifestation, how this seeing and touching, being finally convinced, you know, of the reality of who is the Savior, how we develop, because there's no

[10:42]

One, and one of the evangelists, of course, John is the late harmonious, really, the one who, let us say, has absorbed the entire message and the historically faith in this contemplative spirit brought them to a great inopportunity and has fused the divine imagination with the historical earthly the development manifestation. So he starts then, these 40 days of what has happened there, this early on the Sunday morning. While it was clearly dark, it was important, by the way, to notice, you know, that here at this moment, John, a little more, let us say, articulation of, for example, this in Matthew, the mark, not in the early morning, but While it was still dark, Mary of Magdalene, this external, seen manifest the inner attitude.

[11:52]

The darkness which is in Mary's heart, Mary of Magdalene, came to the tomb. So his God, St. George, starts with his report with the sign of the tomb, of the empty tomb. And it develops then in this paradigm that, if I breathe to you, develops how this side of the empty tomb slowly dawns. Not at Mary, but then on the people, or not Peter and John, who come and look. And slowly it develops its significance before them. And St. John, in a wonderful way, describes how that step by step the door. Starting there for a while was the dog. May I not then I came to the tomb, and she saw that the stone had been moved away from the entrance.

[12:54]

That is the first sign, that is that you approach the tomb from the far off. You just kind of catch sight of it. And the furthest thing, of course, that she sees, The stone has been rolled away. That's the most external and first part for me. And then, and then one can see, you know, immediately out of the inner, let's say, the stings, you know, in which Mary Magdalene is. It tends, you know, excitement, at the same time, the complete involvement, one can say, in the abundance. I would say in the negative, I would say the historic, the fall of the catastrophe that just has happened. The thing still, and especially she still thinks of the Lord in terms of the flesh.

[13:59]

Why? Because she as the wolf was so deeply attached just to this to the Lord's sacred humanity. was an inner heart-to-heart communication and, of course, glow in the way in which she then announces her heart is to be lifted up to the height of the Spirit, to the sun of justice shining then into her heart. That is not yet the case. She seems that the stone that has been moved away from the entrance And immediately because the entire, let us say, mood of the moment is that of catastrophe. The mood of the moment is that of darkness and that means pessimism. Disturbed, despair of what has happened. And she immediately interprets what she sees in a very specific way, which has nothing to do with reality.

[15:03]

It's not shaped by reality. It's just a projection. of their fears when she comes and she tells and she refers to St. Peter and the other disciples, the one in Jesus' love, and they begs immediately to the whole story of it. They have taken the Lord. They, of course, there are these terrible soldiers. There are these enemies who have inflicted all this soul on the Lord and on his disciples. They have taken the Lord, she hasn't seen anything, but it's all done. And this imagination rapidly, just like the ladies and gentlemen, they have taken the Lord from his tomb, she cried. And we do not know, we, the women, and we do not know where they have been yet. We do not know that.

[16:05]

See, whole story. Nothing out there. Some stone walked away, doesn't it? Think about it, yeah. But you can see that, you know, there's that extra darkness. She thinks, you know, in what they're saying, in the historical categories, the categories of the flesh. Everyone has to enter into that. It's so close to us. It's absolutely delightful. Pusinanias, pusinanimity, you know, is something that everyone experiences, you know, especially before Holywood, continue that time in the Paschal region. So Peter and the other one set bounds, and they made their way to the tomb. They were running side by side, because it wasn't really, they were in the same kind of inner mood in which Mary Knight on a picture of their inner sorrow, pessimism, and all that they had been through during these last days of sleeping.

[17:16]

May they be running side by side, but the other disciple outran Peter, who was the jockermon, Peter led all the way, and reached the two firsts. The jockermon, he peered in and saw the linen graphics lying there, but did not enter. So, may I map her in the hall? She saw the stone was wet, she was wet, and she had a story all made up. And then comes to St. John, and St. John looks, and he sees the linen there, but he cannot get, I'm not noticed what is, or what is their son? I mean, if what, let us say, quietly thinks about it, the little lying there immediately shows that the story of Mary Wachter then is not true.

[18:18]

Because if they, you know, they have taken the law out of its tomb, they wouldn't have, you know, kind of carefully, kind of, you know, strictly, you know, cloth, you know, and then put the cloth aside and left it there, the two, impossible. Here is certainly not the fact, you know, that there are lignons is, does not indicate or is right away an argument against the theory of thinking. Know what about here, see, that's for sure. But you know, it dawns on something he sees that, you know, there's the dinner. He's sitting by surprise. And there comes their doors, you know, first of all, here is something, you know, that is just, you're all human imagination, human thinking, human power.

[19:26]

He feels it, doesn't go into the tube. The reverend's kind of, stops him. Then comes Peter. Peter said, he was a little sure of that there, but when he gets there, he wants action. He said, John, I was trying to think it over. Peter, by the way, goes into it, you know. Runs there to see what's the matter there. And then, St. Peter comes a little more, and it went into the tomb. You see, it goes step by step. May I imagine that the seems to stormwater him. St. John comes in, you know, and peers in me. He thinks, you know, he just thinks, what is it? Peter comes, runs into it, and then he sees them, the linen wrapping slime, and the napkin which had been over his head,

[20:31]

not lying with the wrappings, but rolled together in a place by itself. Perfect order, great care, loving care. All that belongs to the Lord, all that was in which he was wrapped, that means, all that not really belonged to himself, all these mannered kind of additions, you know, I think. hair, the loving hair of Joseph of Arimathea and of the women, you know, at dawn on the mirror of the ointments and of that, you know, there it was. And still, said Peter, he sees it, but he doesn't. But he yet got to a conclusion. And then the disciple who had reached the tomb first, went in two.

[21:35]

And then he takes the second look. Mary Magdalene was, you know, to her, because the Christian, you know, with some impression and the whole explanation was right there, but in the wrong direction. St. John coming in first, seeing something, just remaining outside, that feeling of Something divine, something extraordinary, let's say, supernatural has happened here. And he comes. Peter runs it. He takes a look, looks rather very clearly in a kind of, you know, realistic scientific word, and he analyzes the situation. As we come to the conclusion, then St. John Arthur, Thinking about the whole business, you know, during all this time, when he, and [...] he,

[22:58]

And then, by the way, behold, there comes some of the endless story, all of that. Until then, they had not understood the scriptures, which showed that he must rise from the dead. See, so there is the sign of the empty tomb. That is the first, the beginning. The sign of the empty tomb. As such, as such. Noble angel they are dead. no messenger there who was a supernatural messenger to explain or to indicate what had happened but a sign and the interpretation slowly coming. May I mark the letter Walter? Said John, first I think. Said Peter, when I begin, not really come to my conclusion. Said John, then thinking about it, going in, he saw and he believed.

[24:02]

And that believing then immediately opens the whole perspective, all the avenues of understanding the scripture. He remembers him in Isaac. That famous sentence, and his two willy glories, with which protection. There's the lack of restrictions, and there's St. John, the contemplative. So the disciples went to hold it, but Minari stood at the tomb outside, weeping. As she went, she peered into it. It's forever what is it. It's not what is in it. It's a job, you know, this. Taking a first glance and then thinking about it.

[25:07]

Something, you see, coming so pious and captivating. It's a nation book. For, may I rightly understand, her affection, her deep inner human affection. He must think, he must have that whole thing in the back. Mary and Martha and Lazarus and how the Lord loved to be taken care of by them and how the last really good thing that he had before he went into obsession was this hospitality of those three in bed where they were, as he said, you know, may I write them, anointed. So that must be the backbone of this image. That was the one place where our Lord, the Son of God, made man, felt really and truly at home.

[26:18]

There he could relax what made this inner reaction that has, Lord, here. in their deal, in a bond of affection with our surging man. And in this, her song, she peers into the tomb for, somehow, maybe some consolation. Maybe there may be, the process went away, the same word, you know, see, it's also so wonderful, you know, and you look at the structure of St. John, how sweet, what you know is. It's great. It's absolutely just nice. There is the thing, you know, but their talks are still bound. Either Peter, your job, then, by the way, run from our magnets. It's not there in a prison for the dead.

[27:18]

It's not yet the stage. It's not yet there. Not yet that way. So they go home. They are deep, you know, in... They are on the way, John has it really, but it's not yet communicable and he cannot talk about it yet. Why? Because, you know, in this whole interpretation of the psalm, which is the first parable in this whole report, the personal manifestation, the personal contact had not taken place. The faith of St. John, and maybe St. Peter 2 is on the way now, thinking about it. The faith of St. John's interpretation of certain factors, it still is somehow, somehow it is there, I would say, a hypothesis.

[28:24]

Very, very, very, you know, but not yet that, that radiant, you know, thing that one can bounce to the world. That's not your thing. But that comes now, that develops now, and that develops out of this intimate, personal encounter between my father then and the God. Between Mary and the woman. And then it stays here. Now there is merely, and of course, you know it so, in the book of dreams, that a word like that of Saint Lord, for us to listen to a great, that now we don't know the Lord anymore according to the flesh, that such a merging of assets, that part of these experiences, of the witness, you know, how the apostles became witnesses of the resurrection in the course of the 40 days.

[29:27]

As we don't know, Paul, you know, of course, has met the Lord, you know, in his glory, before Damascus, we don't know the Lord anymore according to the religion. Mary is wrapped up in him, thinking of him in this deep inner affection. But And she saw then two angels in a white sitting there, one at the head and one at the feet where the body of Jesus had laid. You see, what she needs is to get her out of there in a train of thought that when she is kind of stuck in this storm and is seeking for the one who is really living She seeks it among the dead. She doesn't find it. No possibility. So through the intervention of the messengers, the angels, because who is there, you see, we have two parallel situations.

[30:39]

One is when the world of it made flesh enters into this world of it. Now, there are no messengers. The only possible the message of service, which are able to convey to man the angels, angels, ministers of God, belonging to every world, they come to heaven. So also here, where the Lord has lived, and the Lord has lived, where he enters, you know, into his glory. This one step, you know, that has made, that will be made, of course, in the nativity of Christ, in this incarnation, that this here is the Son of God made man. That was told to Joseph, to Mary, by the angel, to the shepherds, the angel. Now the fact that the one who died has risen and is the Son of God would add our appearance and our

[31:50]

Faith for eternal life. Again, this step, you know, too, has to be bridged, has to be made possible by the messengers of God, by the angels. The apostles were not there yet. So, then, for there, she sees the sitting light. That is the Lord. There is light. Now, see, through the shadow and darkness, you know, where all thinking helps their Impression of a messenger of life. One at the head and one at the feet. Where did the body of Jesus had lain? Still this marvelous way in which the messages, the spiritual messengers, the divine messengers, indicate, as it were, and move, you know, and point to the dimensions, historical dimensions, of the one who had lain. in their day.

[32:50]

And they said to her, Why are you meeping? Light and joy, dawn. And she answered, They have taken my Lord away, and I do not know where they have laid. You see, she avoided, washed definitely, and in that way, humanly speaking, and said that hopelessly stopped. It is her own explanation. With these words, she turned around on. Turned around, there comes the conversion. And she saw Jesus standing there. Jesus standing there. But did not recognize him. You see, it's always, that's one of the characteristics of all the 40 days, you know, the story to come. So we glue, we mark that glue. It's always this thing that the first encounter, the eyes are down.

[33:52]

So he is there, but he is not being recognized. So what are the 40 days? The conflict breakthrough of the night of the resurrection in the minds and hearts and the senses of the apostles to make them witness. And Jesus said to him, Why are you weakly? Who is it you are looking for? And there's that beautiful invitation, really, on the part, let's say, of the bright room of her soul, on the part of her friend who offers to her, let's say, the opportunity to manifest her love and her attention. Who is it you are looking for? And that she, thinking it was the gardener, takes care of her, of her, of her, of the tombs, she said, if it is you, sir, who removed him, there comes a hook, you know, dawns on her.

[35:02]

My baby, the gardener did something. Maybe not the enemies, they. Maybe he, maybe this is the one who removed him. Tell me that you have laid him. And I will take him and carry him on my arms. Carry him away. This, this, this beautiful, you know, that enthusiasm. She couldn't do it, you know. I mean, it's again not very realistic. But she isn't in a realistic. And therefore, if I see him, I carry him on my own arms. Oh, you can hold him up to him. He wants to carry him. They say, told the region of Eden, told the relation, I will carry him. Of course, he doesn't carry him, he carries further. So, at there, poor Jesus, answering this beautiful manifestation of Jesus, with the bridegroom of her soul, Jesus answers, and

[36:11]

God shall buy her a name. Mary. Mary. And she turned to him and says, Oh, my pastor. How did she hear things? She understands. Turn to him and said, Well, and if she falls down, then she casts herself down. And she annoises him. You know, she holds him. Do not cling to me, do not keep me, for I have not yet ascended to the Father. But go to my brethren, my brothers, and tell them that I am now ascended to my God, and your God, my God, and your God. Now, obviously, we come into their faith, you know, where now this person encountered That way he said that an angel made away, you know, to be an apostle.

[37:20]

To give the letter, to share what in this way she has seen, you know, and what she has experienced. That is another characteristic of the encounters between Jesus and the apostles during the 40 days, Jesus is there really now as the one who is the curate, the Lord, and therefore as the one who makes light shine out of darkness. See, that is the difference. If you consider now at the end of this little comparison, if you consider John and Peter, you could consider then, say, Mademoiselle. And you see right away there's a difference. John and Peter have not met the Lord. They have seen the sign. And they have been thinking about the sign.

[38:23]

And they have, as it were, deciphered the sign. So in that way, at least John certainly believes. But with Mary Nataline is now the person in common. He has been called by a name. And that is, of course, a name that is an acclamation, as it were, which transforms. That is the moment in which he receives the light of faith, you know, right through the Lord, and glancing in love, and pronouncing her name. Name, that means that with her sins, all her personally, her heart, And by the Lord, the risen Lord, calling, as it were, her heart transforms her again. Therefore, he immediately starts, and there she is, the apostle.

[39:24]

And she understands, and she now tells her. So there is then a picture, you know, really, of the church. But the whole thing is these two parents, you know, like one of them or just Meditate and go step by step, step by step, because in all these things, our own life is immediately important. We are in this. What we just said in the prayer, so absolutely true, Lord, we are celebrating this Feast of Easter. Please, now, in that way, we agree with Professor Bultman. And, of course, the last thing we have to do is that it exists into our existence, make it existential. But here St. John leads us on the existential line. We have in the same thing, you know, we have read those signs.

[40:26]

We have read, of course, the sign that we read is for John and the Peter was there in the empty tomb. For us, it's the scriptures. And you read these things. Still, we don't. And we believe, God said, too. Still, the personal encounter has not taken place. So that is also something that I would wish you to all those who have said away, are still celebrating these Easter days and tomorrow. The eighth day, again, you know, this is the first Sunday, but this thing that we see already in the Gospel of St. John, it's the custom of the Sunday, as it were, established, you know, the weekly feast. And the weekly feast is the weekly encounter. The weekly encounter. And we see it tomorrow, but we tell us, and look.

[41:26]

Thomas the Lord, who is also in a completely different way than St. Mary Magdalene. Thomas is the skeptic. He wants it all summer, absolutely, you know, clean. He wants we need to see it, he wants to touch it, to be absolutely clear about it. Why? Because by nature, terribly slow, terribly pessimistic kind of low-ear just the opposite in that way, too, of Mary Magdalene. Only that Mary Magdalene's idea was, again, a little different. It had to be the change, you know, too, into another more spirituality. So that is, therefore, that I wish you that. And we do that. Where do we really, where does our Lord say to every one who thoughts it by his own personal name?

[42:29]

And where do we call it violence personally? It seems to be always in the beginning. See, one of the essential ingredients of the 40 days is to become very sick and patient. The Lord really wants community and count. That's what he wants. Where does he get it? In the Holy Eucharist. Where do we experience that? In Holy Communion. And therefore, so, the body of the Lord There is light the Lord speaking to Mary.

[43:06]

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