Amen. Amen. Unfortunately, I'm not in a position this evening to give you any kind of a well-thought-out conference, and the reason for that is the preoccupation and desperate attempt still to get the final formulation of the church here in fruition. And maybe I'll just give you a few thoughts as if we are out of the shop.

[01:05]

in which that masterpiece is being produced. That was the topic of the conference in Cincinnati, which had as a general theme, that of the church year, theology and the practical value of the church year. There were these three One, the church here in formation. That means the church here in its historical origin and also in its common and essential features. Then there was the other, the church here in action. Well, that was the church here as an inspiration for the faithful here on earth for their activity, for their Christian life.

[02:18]

And then finally, the last topic was the church here in fruition. And of course, I agree readily to take that topic because it is kind of up our alley. I mean, up on the alley of the monks, whose life, in that way, is the life of contemplation, much more a life in the finis, a telos, perfection, as we say. It means that the status which is reached say, at the end of many labors, expectation and historical development, practical efforts, all these things. So the church here in fruition, the church here, let's say, as a feast, because that certainly is the essence of the feast.

[03:32]

Peace is the and say the anticipation, also the making present of the fruition. Because at a feast, one is not laboring and working under the yoke of practical purposes. One does not strive under something that one would like to read or to produce, but one rejoices in something. The feast is rejoicing, essentially rejoicing, rejoicing in the abundance of life. Man takes their deep breath and he leaves the monotony of Egypt, of the prison house.

[04:32]

of slavery, under the famine, any kind of famine. And he enters into freedom. Freedom is only there where one is in possession of one's desires and wishes. That also is the essence of joy. Joy is only there where the good we are striving after is there, where we are in possession of it. There then the direction he towards a goal is changed into the circle. He dance about that what is the present Of our salvation. In connection with this Sunday.

[05:36]

Tomorrow's Sunday. And also tomorrow's feast. Fits into that so well. I am the Sabbath. That is really the object or the content of a feast. Is the Sabbath book. The salvation of well-being. full expansion and enjoyment of life. In wholeness. I am the salvation of my people, says the Lord. And if you think about it, then you also realize that the feast in the deepest sense of that world is celebrated by the Christian. Because the Christian lives in the spirit of the word of God made faith.

[06:46]

Jesus Christ died first and rose. And he is now lorded it over his church, over his people, as the sorrows, as the salvation. Ye at the right hand of the Father, the word of God made man, he is the star who spoke, the incarnate word of God, the human nature that is the head of this new generation, this new people, united to the word, the son of God, and filled with his passion. and his resurrection with the fullness and abundance of life, the Holy Spirit, which heals the church and makes Christ in his sacred humanity the head of a living organism of the body, the mystical body of Christ.

[07:49]

So there, in the mystical body of Christ, people, Under the actual influence of the curious, the Lord, the risen Savior, in the power and splendor of the Holy Spirit, there we celebrate the feast. There we can sing really truly the salvation of the people. The salvation of the people, says the Lord. And then is the feast. Because tomorrow we sing the feast the mass of the martyrs. That is the difference, of course, between, let us say, a feast which is sent around the curious and the feast which celebrates the mountain.

[08:51]

The salvation, the wholeness, the fullness of life of the saint, and the martyr is the saint. The classical example of the saint is from and through the Lord. So the feast, in the deepest sense of the world, as I say, can be celebrated only by the Christians. because the Christian is taken in to that new fullness of the Spirit, which the risen Savior gives to his church in abundance. And that Spirit, that is teros, that is perfection, because it comes from Christ the head, the one who sits at the right hand of the Father, And the Spirit of Christ naturally participates in that very essence.

[09:57]

Therefore, also the Spirit in us leads us and must be our participating in this meata session, in this sitting at the right hand of the Father. Therefore, he is perfection. He is the possession of the final God of land, already here on earth. Salus Populi equals two, now at this very moment. Christ as the risen Savior is the source, the fountainhead of the feast, the center of the feast. He radiates into us the Holy Spirit symbolically in the church here in these 50 days between the resurrection and the descent of the Holy Ghost.

[11:02]

And these 50 days, the Alleluia, the continuous feast, celebrated by the church. Then afterwards, when the Pentecost, the fullness of the Holy Spirit, is given to the church, then something else appears that are the feasts of the saints. In this time between Pentecost and the beginning of Advent, that really is the time in which we celebrate the saints. There is Peter and Paul. There is, for example, that we have tomorrow in the Sunday, Salus Populi e Gustum. Now that is the Sunday which precedes the feast of cosmos of David, the physicians, the famous celebrated saintly physicians. So this time after Pentecost really is to a great extent, one can really say, essentially determined by these feasts of the saints.

[12:13]

These feasts of the saints have more local character. They are limited to the local church. They are the piece of that church where these or in that community where these martyrs suffered or where these saints lived. Now the ecclesiastical here is in that way a fruition because it's based, it's a fruition of the ecclesiastical year is based on the celebration of Holy Pass. Holy Pass is the Christian feast because there in Holy Pass the people gathers together and enters into that saving passage in which Christ went through death

[13:19]

into the holy of holies, into the fullness of life, sitting at the right hand of God. And Holy Mass is just that, our entering into this passage. We enter into this passage listening to the word, and if you want to, let us say, summarize what is the the essence of the mass of the catechumens, of the first part of the mass, it seems always to me that the best illustration of what the mass of the catechumens or the mass of the world is, is always in the fourth chapter of the Gospel of St. Luke, I think it's the 16th verse, and the following, where Christ, See him entering in the synagogue on a Sabbath day.

[14:22]

And there was a charge, gives him the scroll. The scroll of Isaac. To read and then to make commentary. And then our Lord takes his scroll and he reads. And he reads that beautiful passage. The Lord has anointed me to preach the good tidings to the poor, to free the prisoners, to give light to the blood, and in this way to give, that's the beauty of this prophecy too, not only a teaching, but a life. The acceptable year of the Lord. And then he closes it and he says, and this scripture has been fulfilled today in your ears. That means what you hear here, the one who is the anointed one, the one whom God can say is the acceptable ear of the Lord, he stands here before you.

[15:37]

And he announces this. So in listening to him, you enter into the acceptable year of the Lord. Acceptable year of the Lord is the salvation of mankind. And that is done by the one who is anointed. Don't need to spooks in me. That I may announce the gospel to the glad tidings, to the That means the poor, that is, I wanted to call your attention to that, so important. The feast in our Christian idea is not, say, a good time for those who have, say, the means to enjoy it. But the Christian feast is a feast for the poor.

[16:38]

The Christian feast is a feast of salvation. Therefore, only those who fear the need of salvation, the poor, are even really to participate. So Christ himself is the feast. Christ himself, the acceptable year of the Lord. He is anointed, anointed with the Holy Spirit. And that fullness of the Holy Spirit enables him to preach to the poor, and means to share the abundance of life with those who are hungry and are thirsting for justice. That's the mass of the catechumens. That comes the mass of the faithful. The mass of the faithful is, just as the mass of the catechumens, is the glad, tidy, of the Messiah, of the Anointed One, and means of the risen Savior to share the words of eternal life with those who are the Savior.

[17:51]

So, the Mass of the faithful is the entry into his saving action, passing, as it were, through the veil of his flesh in the canon, Being sprinkled with that blood which speaks better than Abel's blood does. This is my body. This is my blood. Check for the remission of your sins. That is the voice of the blood of Abel. Of the blood of Christ. Better. Speaking better. That means bringing salvation. And the words of Abel. The blood of Abel. And then through the veil of the flesh, we enter into the Holy Outpost. And that is the mean, festive mean, that again we have in the Mass of this 19th Sunday after Pentecost also, so beautiful.

[18:54]

The calling of Christ is really the invitation to participate in the wedding feast. The wedding feast is that moment in which life is at its peak. in which life rejoices in its own fullness and stupidness. That acceptable year that the Lord brings to us as a present reality is already. So Christ brings that joy of the peace to it, that fruition, In Holy Communion, then Holy Communion, we become that festive, celebrating community. Because the meal makes one.

[19:55]

The meal binds people together. The meal is the community action. The meal is the trial of peace. So Mass, Holy Mass, therefore, is essentially a feast. And one should not forget that, one should even emphasize that. Today, perhaps, sometimes, the liturgical movement, people are too, to say, intent to emphasize the sacrificial character of the Mass. But we should not forget that the Mass is a piece of Peace offering belongs into that category. It's the fulfillment of that category. And the essence of the peace offering is the sharing in the life of God. Being at one table with the Lord.

[20:58]

Union is the essence of the peace offering and of the mouth. Therefore, our churches... characterized by the fact that in their center stands the table. And when the Christian sees that, he should think of it. What is the essence of the table? It's joy. It's abundance. It's sharing of life. It's the feast. So the mass is the essential element of the ecclesiastical year yes one can say ecclesiastical year is only an unfolding of the mass but the mass is a fixed that was so understood by Christians in the early days that on a day on which mass was celebrated the performance of work

[22:07]

of something unthinkable. Mass is a feast. Therefore, the day on which that Mass is celebrated is a feast. And that festive character of the Mass which freeloves the entire day. So we say Christmas. Mass is the word Mass. It's really synonymous with feast. It means feast. Christmas is the feast of Christ. Michael, perhaps. The feast of St. Michael. Mass and feast are in us. Today we celebrate Mass every day. And we go from the Mass into our daily work. I hope that in some way is a good day. because it shows that, to the Christian, really every day is a feast there.

[23:16]

Because essentially, through his baptism, through his confirmation, participation in the fullness of the Spirit, he is already seated at the right hand of the Father. He is there where Christ is, in heaven. Our citizenship is in heaven, as St. Paul says. And the daily mass reminds us of it. It is, of course, that danger always that the daily mass, you know, may be infected. You know, it can work both ways. If Mass is celebrated every day, the danger consists, weak as we human beings are, that the spirit of the everyday infects the celebration of the Mass.

[24:28]

So that that daily Mass loses its festive character and takes on something of the and the dreariness of the everyday life. That the mass is infected by the very fact that the day in which it is celebrated is a working day. And that therefore too the celebration of the mass shrinks into something that loses that solemnity and loses the festive count. And therefore shrinks and takes on the monotony of the working day. It should be the other way around. The daily mass should radiate and lift up the working day to the dignity and the splendor of the feast. And then we should remember that with the daily mass. Therefore it is so important and therefore also we as monks here ask

[25:32]

so fortunate that we celebrate, are able to celebrate that Daily Mass in real fullness, in real salinity. But then let us also think that this Daily Mass fulfills its mission in our life only if that festive spirit is being carried into anything and everything we do during that day. so that we deliberately concentrate on the festive character of everything the Christian does. And that is true, just as in the Gospels, as you can see, that the fullness of the resurrection, fullness of the Holy Spirit, in which the evangelists write, what is the effect of the Spirit in their writing and describing it? the facts of our Lord's passion, that it becomes a glorious passion.

[26:37]

The evangelists describe the passion of the Lord in the Holy Spirit of the resurrection, so that we see the grandiose character of the passion, so that through the pages and the words which describe the passion, constantly the glory of Christ shines forth. just as when the church celebrates Passion Week and Holy Week, constantly the glory again of Christ shines and transfigures the gruesome historical reality. So also the daily stolen of man must remind us and help us to realize And every day of the Christian is a feast day. And therefore also to see the toil, the sweat, the labor of every day in the light of the Holy Spirit.

[27:43]

And to realize that just as the martyrs, in their passion, in their suffering, in their death, in their death, and in their suffering, experience the glory of So that the very death is the dying in joy and has in it the glory of the resurrection. But then we have not only this, that's of course the most basic fundamental thing, that as we have it today, at least in the Roman Church, in the Western Church, every day has its mouth. And therefore, every day is marked out as a feast day. For which to me, that was not the case. For which to me, the celebration of the Mass, that means of the feast, was, first of all, limited to the Sunday, to the day of the Lord.

[28:53]

The day of the Lord. The day of the Lord is and comes to us. Ah. After six days of work, the one day of rest, the new day, the Sunday, the eighth day. So after seven days, the eighth day, the Sunday. And that, of course, that Sunday is feast day. That is resurrection day. The Eastern Church calls the Sunday simply resurrection day. But that's a beautiful and wonderful idea, too, to realize, you know, that before the Mass was celebrated every day, as it is now, the Mass was celebrated every week. In this way, you know, the Sunday punctures the life of the Christian in regular intervals, punctures

[29:57]

with the presence of the gloriously reigning Christ. That's the essence of the Sunday. The Sunday reminds us of the fact that while we in this, our earthly existence, go through the six days of work and of toil, while we are here on this earth still as exiles and wandering towards our destination, and while we are doing this here as human beings still here on this earth, behind this scene of murder and toil and labor and wandering behind it and ruling over it, is the presence of the gloriously reigned Christ.

[31:01]

The glory of Christ presides with you over every week of talk. That is the meeting of the Sunday. And the Sunday is not only a day which is dedicated to the memory of the resurrection, but the Sunday as Lord's Day, is the day which is filled with the presence of the glory of Christ. What is that, the glory of Christ? We should think about that. It's not just to say radiance, but glory, glory is the fulfillment of history. All human history brought to the end The end of human history is the kingdom of God. The meaning of glory is the presence of the kingdom of God.

[32:05]

The end and fulfillment of history. That is why we as Christians stop working on a circle in order to give room to the presence of the glory of Christ. So in that way again you see the Sunday and the regular celebration of the Sunday marks the ecclesiastical year as the year of the Lord. The day of the Lord carries as it were the year of the Lord from week to week. But then of course we do not only have this weekly recurrence which leads us into the presence of the gloriously waning Christ, but we also have the anniversaries, the yearly recurrences.

[33:06]

And these yearly recurrences, of course, in our Christian year, do not depend, as in the Jewish year, on the moon, but they depend in the Christian year on the sun. And that again, of course, immediately leads you to the fact that the yearly recurrence in our Christian idea, not in the Jewish idea. In the Jewish idea, the fact that the Jewish, so to speak, ecclesiastical year depends on the mood, makes this ecclesiastical year and binds this ecclesiastical year on their say, in insoluble way to this time here on earth of which the moon is the symbol because the moon decreases and increases and decreases is subject to constant change is in this way a symbol of this earthly life this earthly life of man but of course

[34:20]

in the reflected light of God. It's fake. But the sun is different. A Christian here depends on the sun. Depends on the sun because death is the symbol of gloriously awake the Lord. The sun takes its course like a child. Rejoicing. And in this way the angry crowds of feasts In the question here, determined by the Son, brings us, shows us, or brings us into contact with the glorious eternity of the risen Savior. Now, there are still many other thoughts that go into this idea, but I wanted only to recommend these things also to your own reflection. See, really meditate on. bring these things, make them really a part of your own flesh and bone, so that the celebration of the feast, the Sundays from day to day, that the Sundays, the Anniversary, that that has that influence and really makes you realize

[35:46]

that the essence of your life is really expressed in this sentence, I am the salvation of the people.

[36:12]

@Transcribed_UNK
@Text_v005
@Score_93.1