Now we are gathered together here again to prepare for tomorrow's laps, and in order to rest in at mass, or act in the right way, it is always important to remember that the mass is an action that may be more clearly is a drama, something happens. It only gets a package of weight administered, but you assist and develop, let's say, a crisis, an event which changes our lives. It is always the leading, always casting the meaning in the old place of the drama.

[01:08]

If the theater, people hung together in the Eternus, Greek, and other great poets of the antiquity, to what purpose? To be sure, to experience what they call catharsis, the purification By entering into the state of the man, I audit ridiculous. They share it, they see themselves in it, they get involved in it, they hear it, breathe in it, but they are ashamed. And that is also actually that is the man. The man is not, and that is the great aim to realize. we will say the Church has not the right to exist, and every Christian who exists, and now, suddenly, will cause the great danger, not inherent in the command of the Church, but it's inherent in our United States, those who listen, those who try to not fear, that we think now,

[02:31]

I go to the map, I have to go to the map and so on and so on. And then, in order to do that very briefly, you have to, in the least, go to the map. And you shouldn't run away before we get to the entire creation, go to the map. And then, you see, in between, between these two poles, you know, you could better stay down, you know, there's more than today, motionless, you know. Just be there. And then you have some attitude. So, hey, you know, in the morning, mother asked, have you been to that? Yes, what have you been to that? Soon they will grow. That, ladies, thanks, brother. The next Saturday, I will confession. That's all right. I have to.

[03:32]

I don't have to confess this lover, see? But maybe I have. I'll watch him. Never. Good. The marriage is there for all of it. It is not a good work. that, for that matter, that I, in merit alone, I gain doing a good work. But when I assist at all in conclusion, it's not something static, something dynamic, the mass. But what I am saying therefore, you see, if you think, and if you consider the mass too much as a static, it is saying, I am. but pray on an act of devotion, a duty to fulfill before God, or may actually go on the static side.

[04:35]

Then you know what it means? Well, the Lord should be also, for example, saying to yourself that, as of course, the Protestants who reacted against the Church, the commanding that asked the people Two verses at Max and Sunday. Even then, you know, the parts of Christian liberty, you know, then we say, look, don't do every Sunday, don't do every Sunday, the whole thing would be a kind of good work and all efforts. Therefore, go to Max, go to the communion service. And when you feel it, when you feel especially mood, Easter, Christmas, you see, it's the same. And then the danger of what, if you think of the mass as a kind of static thing, and if you think of the mass not in terms of conversion, in terms of entering into exchange, participatory

[05:52]

in the change and conversion of Christ to turbulent towards us, died for us on the ground. And then rose the glory of heaven. Not in terms of this conversion, through death to nothing. If you don't think in that way, you think you are so good man, just as you feel sometimes, If we have a resemblance of biases before the sun has wisdom, in order to pray, well, it doesn't feel too strict. Well, Jack, you know, so I don't need to pray. But I promise to them all, you know, for example, you need fidgets. I was just thinking of that. I have to pray this song before the whole community.

[06:59]

Lord, my God, why hast thou forsaken me? Is that not... Now, I interview that, you know, in a kind of shape. And we were Jews then. Lord, my Lord, pray as the Savior. To pray that the Lord prayed at the moment when he was hanging on the cross, that he was dying. If you were at the low point of his life. But then he came to that. Then you go and you pray this song. And then you realize that from this, from this kind of... to receive complaint. Lord, my Lord, why hast thou forsaken me? The psalm then works up. You see, it's a draw. It makes a development. Something happens.

[07:59]

And in the end, Lord, it turns into a victory. And you have a song of praises. And you live. You praise the fruit of humanity, which drives us out of the death of the psalm. So, that is not the case of the marriage. The marriage is not, well, it doesn't, weak body, you know, that you feel like. The marriage actively starts with the crying, Lord, mercy! You don't have to be in a seventh heaven to say that. It's done to earth. It's done to her in the profound sense of this kind of old superficial. It's done to her in the sense in which our Lord himself in the Holy Scripture always is done to her when he says, I lead you down to the gates of death and back again.

[09:11]

That is the right for them to be done to her. And that is what the man says. No more mercy. So it starts. But then it's better. Then there is the epistle. And the epistle is a kind of trumpet quote. Directed to the sleeper. Wake up. Then. And you have been let you are baptized into the dead in the resurrection of Christ. That you are a citizen out of that one of the heavenly chosen. that you belong here, to the kingdom of heaven. And then there's the gospel. And the gospel too, again, there he is, not so ecstatic, so live it well. And there's living work as a drug to him, even in one. You will know them for their truth.

[10:11]

And don't you know those who say, God, [...] God into our bones, and so on through the prayer. Now, that is what I want to be the most loved for the first time behind our tables. At the moment when the case of peace is given, here, I'm walking up, also then, Shira Edei talked to one another, And a weird woman, perhaps, the way one does that today, which they simply take the custom, the wrong custom of the people.

[11:23]

And they turn to the woman out and say, here's the good. And the answer is, earn with your spirit. And then, of course, as in the course of Mass, you know, as a It has a living place. It's part of the world. And if something was always in an exocytological experience that we all have, things become really alive for us, especially in confrontation and through confrontation with our thing, the one who's next. There is reality in us. And that is the great part, because the path is there, not in what might not be, enveloped in the inner cloud of things. And be away from it all.

[12:25]

But the path is renewable. It is a reverb. It's a conferring. And that conclusion has its climax in you. union, communion, life, joy, peace, that is the fruit of conversion, that is the intention of malice, and that is what Christ the Lord, what I and my Father, guides us, you know, to wish, to be blessed with joy, with peace, with communion. That is the And therefore, we shouldn't just stand there, we look at things, you know. Then we are invited by a priest, the priest of the Lord will always be. And who's there, and let you step. Then once you give one another a kiss, please.

[13:25]

The rest of the community, those who are here, those who want to only go to England, see, don't take part. It's not right, it's not. in the line of the Holy Church, the written word, that they enter into it in these months and in these years. And they must last, you know, the depth of it so that it may do what the Holy Spirit wants to do. Now, concerning the case of peace, that I just wanted to explain to you, obviously, in the literature, in the You will have, first, the canonicals, you know, in the course, I mean, the curiaeus, or entrance, the ceremonial, which is then a senior to the colleague, not quite a mayor, I mean, for your priest, and then you will sit down to read, to listen, and let him hear in gospel.

[14:35]

and then you confirm it as a prayer, and then the light in the prayer of I believe, and then comes the offer, the offertory. And at the offertory, that was originally the place where the devil is now, where in the church somebody eats, with this of peace is given. Because the common source, you know, of all liturgies of East and West, who of this person are giving the kiss of peace at the celebration of the Holy Sacre, is that really a good word of all the world that you remember. See back from the fifth chapter. A very good word. Go to the altar to bring a gift. and you remember that a brother has something against you, stop.

[15:43]

Leave your gift there. And first of all, ever make peace, be reconciled to your brother. And thank God, and how will you be? Out of this, I mean, this is, that's the source. And you see why, why also, when you consider this, You see why? That this case of peace is a spontaneous thing. If you remember that a brother has something against you, then turn around and go. It's a spontaneous personal error or forgiveness. or of seeking the two things. And then, see, it's not general, it's simply something that, let's say, it's gone through, let's say, sometimes, I can't see that here, I mean, we should stand around here and give one another.

[16:59]

It's a piece, it is, as if they won't convey any piece they have received. which is on all topics. His is the order, right? Peace to the others. That is, of course, legitimately, too. His truth has good meaning in our soul, our Christian redemption. But in this context, for the people who assisted man, the basic situation is, I remember that There is something that should be forgiven. There is something that should be forgiven. There is something that should be forgiven. And what consequences need. I want to go into holiness. And the fact that my daughter has something against me deprives me before God of my holiness. I know, and therefore I will be rest. So is that you should forgive us.

[18:03]

It's an assignment which Christians have believed itself for an order. In other words, spontaneous, the spontaneous purpose of the world is in the spirit of compassion. Now, the other, that is what tradition I mean below. The kiss of peace is given, and the other makes good sin. Because they spread the gifts of God to the Lord. In a warmer energy, it's difficult. And maybe we can understand the reasons. You see, just if I sketch in a few words, you know, the situation in which this, the priest has this proclamation, the peace of the Lord will always be given. What is the context? When he knows these things, you will never see the dragon as it's over, and it's over now in the Solomon. And then all answered with me, Amen.

[19:07]

Blessing heaven and earth, kissing on and on. Music in part of the long screen. So, the The situation is this, the canon is limited. The characteristic thing which happens at the canon, I'll remember, is, and the thing that has always worked, is, for example, the stars, John Clivez, the Bernoulli, Saint Augustine, for their hominidatory, that in the act of a concept later, the priest has it where mystic Sakharovinsky, can separate the body and the blood, saying, this is my body, the bread, and this is my blood, the wine and the chan.

[20:14]

Now, wherever you meet the separation of body and blood, wherever body and blood are separated, it's a true sign, somebody died or is dead. because the being together of body and blood, that's what makes a living person, or a living body, a living being. Therefore, their separation is the name. And then, instead of saying, roughly speaking, there is the characteristic note of the canon of the Mass is then engaged in this doxology, and all the people answer Amen, and I wish to remind everybody to join the community and seek strong English. Amen. I think you're the musical. Perhaps, you know, the English version.

[21:15]

And then, you see, after that, we enter a very efficiently specific word on the medium. And now if you know why the way, I mean, common sense tells us, what is the essence of the meaning? The essence of the meaning is union. That's just the union of what is put on the table with the person, you see, that sits at the table, an evident union. But it's also a union in this way that enables it to gather at the table to receive It is union in the sense of renewal of life. It is union in the sense of peace, the table when we sing, the rare feeling in the openness of a human existence. So the specific note, the key word of the real section of the matters is union, or as we say it even much better,

[22:24]

All union, that means union with one another, not union in the abstract, but all union, and that means whole union. And then what we do, and what we, let us say, symbolic act, which is something which open up, you know, this new perspective of union. Of course, you realize, by the way, Then it is in good news, in the present form of mind, since the times of pregnant and the great. Really, he's told them, and I'll say, our Father, who art in heaven. And then he said, our Father. Now just listen, that tastes of union, everything. It's a family, the union of the family, our Father, who art in heaven. And I'll read on that. That's why we should not say that all together in a strong accord.

[23:31]

And then after this hour of prayer, God comes then, that comes the amulism, I mean, the prayers of the hour of prayer said, into, during the hour of prayer, you remember, we say, give us today our daily prayer, and that returns to this holy communion. And then they also say this, our partner, forgive us our trespasses as we forgive those who trespass against us. And that is a pretty good word, our partner. And that compares the idea of a mutual peace, which there is . And that is in this way, that out of this emulousness, we call it a continuation of the other father. The priest, then, wakes up God's back, and then pulls it over the chalice, and, saying, the peace of the dogs will always be with you, he makes the sign of the cross with the particle of great old brother

[24:47]

the only pure greatness in the child. And then he drops this piece of the consecrated well into the child. So there are three things, they are all in one, and you must simply, you know, think about it and keep them and understand them in their distinction, in their unity, in their union. One is your assignment of what the speech is without the other speech. You know what I understand by speech. One speech is the wide and the other speech is the bread. I take the consecrated bread and I break the sign that it was with it over the consecrated mind. We call this reprusion with the name Consignatio. Consignatio. consignation, that means they are, they are, they are, they are being signed together, that means they are being kind of put together through this sign of the book with which one speaks in times in other speech.

[26:07]

Therefore, the basic meaning of this mind is you are here in order to separate speech, you see? Their great songwriting is the fulfillment of what has been done at the consecration of the separated speech. Now the speech is now brought into a harmony with one another. And therefore, the other part which is observed that the peace now drops in peace, this peace, out of what this whole other consecrated reigns, you know. into the chest with the consecrated body. We call that the convicture. This convicture of convicture of the body, and that is the blood of Christ. What does that mean? They emphasize in full figures and makes full of the union of the body.

[27:10]

What is the full union of the body and the body? The reason, in the approach of my mind, absolutely rightly, the image even from commentators always interpreted this kind of articulation of heights that I just tried to describe to you as, is simple not the present way. Just as we long and long says, this is my body and this is my glory. Just as then, we denounce the death of Here the body may have blood, twice on the altar as it were dead. So this figure is, at the beginning of the media, the image of God in joy and human, and therefore that has to be made up to degree. And this truth that is being presented to the faithful in a polymedia is the very

[28:15]

the wisdom said, and it was the source of people. So therefore we do this, and we make it so beautifully in your head, good, liturgy, friendly, friendly, friendly, the priest, you know, does this, this convicting order to speak, you know, then the deacon says, fullness, the low strength, and the fullness of the Spirit. And it says, who already invites the beast to mix the two species, he says, Lord, give fullness to the chapter. You see, that's the idea here. The food we have received, you know, the bread, the consecrated bread, and the bread is the wisdom. What we have received is peace. What we have received is not depression. It's not sacrifice.

[29:18]

It is not death. But it is life. And only human beings pass by. And therefore they, at this moment, you know, the priest says, the deeds of the Lord will always be. And then the children will be. And then the peace is in. Then they stick with it. And so we do it up to tomorrow. And then duty comes in it. And I hope that you courage this. I mean, we'll be sitting there and sitting there. I mean, the things that you will start it, and also that we have someone who started it, not turn to your neighbor and never give him a kiss of peace in a form as we do in the day, putting our right hand into the right hand. Our neighbor, that is a sign of arrogance, that is a sign trust, mutual trust, then is a sign of forgiveness, that is a sign of true meeting and confrontation in the peace and forgiveness of us.

[30:31]

Then, if the same thing that we do with the bread and the charis of the order, is then also down in the home of the community, so that one would say that in this case of peace is like In that way, we are prepared to call to the altar and to receive the gifts that our Lord has prepared for us, and in that way, truly and completely enter into the peace of the city.

[31:13]

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