[ 0 → 30] In the name of the Father, and of the Son, and of the Holy Spirit. Amen. [ 30 → 32] Amen. [ 60 → 73] The question, can you address the concept of us humans made in the image and likeness of God? [ 75 → 79] It has been used a lot since Vatican II, and I would like to make sure I understand. [ 82 → 85] Well, the concept comes from Genesis, right? [ 87 → 89] It says we are made in the image and likeness of God. [ 90 → 92] And the Fathers of the Church talk about it quite a bit. [ 94 → 99] And basically what it means is that we're rational creatures. [ 100 → 104] And we're the only rational creature that we know of. [ 104 → 109] Everything else in the world is irrational. [ 110 → 116] You know, all that funny stuff they talk about animals being intelligent is not true. [ 116 → 118] You know, they're programmed. [ 119 → 120] They're not treated. [ 121 → 122] They're not intelligent. [ 123 → 129] The intelligent things they do is because they have this instinct that God puts in them. [ 130 → 141] Whereas we, as I was talking about earlier, we're above the level of animals because they have sense knowledge. [ 142 → 149] They know particular things outside of themselves, but they don't have this reflection on themselves, [ 149 → 150] which is a... [ 150 → 165] which is a higher degree of motusui, of life, so they aren't made in the image and likeness of God. [ 165 → 169] We are intelligent beings, and so we're made in the image and likeness of God. [ 169 → 175] I'm not sure what the question means by it has been used a lot since Vatican II, [ 175 → 177] and I would like to make sure I understand. [ 178 → 180] See, the problem with Vatican II is, [ 180 → 181] it says that man, [ 184 → 187] well, one of the problems with Vatican II is that [ 187 → 190] they say [ 190 → 193] that Christ [ 193 → 196] became [ 196 → 201] man, and so united human nature to himself, right? [ 203 → 205] It's a famous phrase in Gaudium et Spes. [ 205 → 205] It's a famous phrase in Gaudium et Spes. [ 205 → 213] And it's true that he took on a human nature, [ 213 → 220] but he didn't unite all men to himself by that very fact. [ 220 → 223] Just because he has a human nature doesn't mean that all men are united to him, [ 224 → 228] which is kind of what they say. [ 228 → 232] I mean, the text itself is ambiguous, which is why it could get through, [ 233 → 235] but afterwards, and especially John Paul II, [ 235 → 238] who came back and understood that phrase, [ 238 → 240] and apparently he's one of the ones who actually wrote it, [ 241 → 245] to mean that by the very fact of his incarnation, [ 245 → 248] the Son of God saved all men, [ 248 → 250] because he united all men to himself. [ 253 → 254] Hallelujah. [ 259 → 260] But that's not, you know, there's a whole, [ 260 → 264] that would be a whole subject of a whole instruction, actually. [ 265 → 271] So, I suppose that's what they mean by that. [ 273 → 277] Another thing Vatican II says is that man is the center of the world, [ 278 → 279] which is true. [ 280 → 283] Everything in the material world is ordered towards man, [ 285 → 286] but man's ordered towards God. [ 287 → 288] They leave that part out, [ 288 → 292] which is obviously the most important thing. [ 292 → 295] So, I'm not sure if that's, [ 295 → 296] what the questioner was asking, [ 297 → 299] but if they want to know more, they can come see me. [ 301 → 302] So, we'll go on then. [ 308 → 311] With what we were saying from St. Thomas, [ 312 → 313] and St. John, really, but, [ 314 → 316] about the word. [ 318 → 321] So, we saw that the word is God. [ 323 → 323] God. [ 324 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 325] God. [ 325 → 326] God. [ 326 → 326] God. [ 326 → 327] God. [ 327 → 327] God. [ 327 → 327] God. [ 327 → 327] God. [ 327 → 327] God. [ 327 → 328] God. [ 328 → 328] God. [ 328 → 328] God. [ 328 → 328] God. [ 329 → 331] So, listen to what St. Thomas [ 331 → 334] says a little bit later on, [ 334 → 336] in his commentary in the prologue, [ 337 → 337] of St. John, [ 337 → 338] about the words, [ 339 → 340] the only begotten Son [ 340 → 343] was in the bosom of the Father. [ 348 → 350] And the evangelist affirms [ 350 → 353] the consubstantiality of the word to his Father [ 353 → 355] when he says, [ 355 → 357] in the bosom of the Father. [ 358 → 360] That is to say, in the secret place [ 360 → 362] of the Father. [ 364 → 366] For that which we carry in our bosom [ 366 → 368] we keep in secret. [ 370 → 372] And it is the secret of the Father [ 372 → 376] because it exceedingly surpasses [ 376 → 378] all knowledge and faculty [ 378 → 382] since the divine essence is infinite. [ 382 → 387] In this bosom, therefore, [ 388 → 390] that is, in the most high secret [ 390 → 393] of the paternal essence and nature [ 393 → 396] which exceeds the faculty [ 396 → 398] of every creature [ 398 → 402] is the only begotten Son. [ 404 → 406] And thus he is consubstantial [ 406 → 407] with the Father. [ 407 → 409] See, St. Thomas interprets these words [ 409 → 410] in the bosom of the Father [ 410 → 411] to be, [ 412 → 415] a way for St. John to say [ 415 → 418] that the Son is consubstantial [ 418 → 419] with the Father [ 419 → 424] because he's in the bosom of the Father. [ 424 → 429] That means he's in the secret place [ 429 → 432] that's above everything else [ 432 → 434] in this divine essence [ 434 → 435] which is infinite. [ 436 → 437] So he's equal to the Father [ 437 → 438] because he's hidden [ 438 → 439] in the bosom of the Father. [ 440 → 441] No creature can see him. [ 442 → 443] On its own, [ 444 → 446] by its own strength. [ 447 → 448] It's only if he reveals himself. [ 449 → 450] And as we were talking before, [ 451 → 451] it's the, [ 452 → 453] you know, the Father knows the Son. [ 454 → 454] No one knows the Father. [ 455 → 456] No one knows the Son but the Father. [ 456 → 458] No one knows the Father but the Son [ 458 → 460] and those to whom the Son will reveal him. [ 461 → 462] Because he's in the bosom of the Father, [ 463 → 465] he can reveal the Father [ 465 → 468] because he's equal to the Father. [ 469 → 471] And it's he who has to reveal him [ 471 → 472] to us. [ 472 → 473] And that's what he does. [ 473 → 474] That's what he came to do. [ 474 → 477] And that's what he means when he says, [ 477 → 478] I came that they might have life [ 478 → 479] and have it to the full. [ 479 → 484] Is to have this supernatural life [ 484 → 485] of the Blessed Trinity. [ 485 → 491] Saint John of the Cross says the same thing, [ 491 → 495] exactly, at the very beginning [ 495 → 497] of his Spiritual Canticle, [ 497 → 499] which is the third book that he wrote, [ 499 → 501] where he comments on the first verse of the Bible, [ 501 → 502] which is the third book that he wrote, which is the third book that he wrote, [ 502 → 503] which is the third book that he wrote, [ 503 → 504] this is the first verse of his poem, [ 504 → 506] where have you hidden, beloved? [ 506 → 511] . [ 511 → 516] Where have you hidden? [ 516 → 521] This is like saying, oh word, my spouse, [ 521 → 526] show me where you are hidden. [ 526 → 529] In her petition, she seeks to manifestation of his, [ 529 → 531] I'm sorry, did I get this, right? [ 531 → 532] I think I skipped a page. [ 532 → 540] In her petition, she seeks the manifestation of his divine essence. [ 542 → 545] Because as we saw with St. Thomas, that's where he is, that's where he hides. [ 547 → 551] Because the hiding place of the word of God is, as St. John asserts, the bosom of the Father. [ 553 → 559] That is, the divine essence, which is alien to every mortal eye [ 559 → 563] and hidden from every human intellect. [ 565 → 569] Isaiah proclaimed in speaking to God, [ 569 → 571] Indeed, you are a hidden God. [ 574 → 577] The bride of the canticle had this very idea. [ 578 → 582] When, longing for union with the divinity of the word, [ 583 → 586] her bridegroom, she asked the Father, [ 586 → 588] Show me where you pasture. [ 589 → 592] And where you rest at midday. [ 593 → 595] This is chapter 1, verse 6 of the Canticle of Canticles. [ 597 → 600] In requesting him to disclose his place of pasture, [ 602 → 607] she wanted him to reveal the essence of the divine word, his Son. [ 609 → 615] For the Father does not pasture in any other than his only Son, [ 616 → 619] since the Son is the glory of the Father. [ 620 → 623] We saw that in Hebrews chapter 1, verse 3. [ 623 → 624] He's the splendor of his glory. [ 629 → 634] And in begging that he show her his place of rest, [ 635 → 638] she was asking to see that same Son. [ 639 → 642] The Son is the only delight of the Father, [ 643 → 645] who rests nowhere else, [ 646 → 649] nor is present in any other than in his beloved Son. [ 649 → 654] He rests wholly in his Son, [ 654 → 659] communicating to him his essence at midday, [ 659 → 665] which is eternity, which is where you rest at midday. [ 665 → 674] Where he begets him and has begotten him. [ 674 → 678] When the soul of the bride cries, [ 678 → 679] Where have you hidden? [ 679 → 686] She seeks this pasture, the word, her bridegroom, [ 687 → 691] where the Father feeds in infinite glory. [ 693 → 695] See, that's his life. [ 696 → 699] That's the life of the Trinity, [ 700 → 702] this relation between the Father and the Son, [ 702 → 704] and the Holy Ghost, their love. [ 707 → 709] She seeks this pasture, [ 709 → 710] where the father feeds in infinite glory [ 710 → 712] and seeks the flowering bed [ 712 → 715] where he rests with infinite delight of love [ 715 → 718] deeply hidden from every mortal eye [ 718 → 719] and every creature. [ 725 → 728] And so he has this poem that I mentioned to you [ 728 → 728] where he talks about, [ 729 → 732] where he has the father speaking about his son [ 732 → 734] and he only delights in him. [ 739 → 745] Oh, life of my life, is what he says in that poem. [ 747 → 749] St. Bernard, in his commentary on the Canticle of Canticles, [ 749 → 751] speaks of this same mystery, [ 752 → 755] this eternal embrace of infinite love [ 755 → 757] between the father and the son [ 757 → 759] that surpasses all understanding. [ 761 → 767] So commenting on the very first verse of the Canticle, [ 767 → 768] which says, [ 768 → 768] osculate, [ 769 → 776] let him kiss me with the kiss of his mouth. [ 778 → 779] Now read those. [ 779 → 783] He has nine sermons on that verse. [ 784 → 784] It's beautiful. [ 785 → 785] Just read it. [ 785 → 788] So he writes, [ 789 → 794] it seems to me that he wishes to designate [ 794 → 797] a certain ineffable kiss [ 797 → 798] unknown to any Christ [ 798 → 799] and to any creature. [ 800 → 801] He who says, [ 801 → 804] no one knoweth the son but the father. [ 805 → 807] Neither doth anyone know the father but the son [ 807 → 809] and he to whom it shall please the son to reveal him. [ 811 → 812] Well, the father loves the son [ 812 → 816] and embraces him with a singular love. [ 817 → 821] He who is supreme embracing his equal. [ 822 → 824] He who is eternal embracing him [ 824 → 826] who is co-eternal to him. [ 826 → 830] He who is one, his unique. [ 830 → 835] Himself, however, is embraced with an affection [ 835 → 837] that is not less by the son. [ 837 → 840] He will even die for his love. [ 840 → 842] As he himself attests, saying, [ 842 → 846] that all might know that I love the father arise, [ 846 → 850] let us go thence, that is to his passion. [ 850 → 856] Thus this mutual knowledge and love of him who begets, [ 856 → 857] and the begotten, [ 857 → 862] what is it if not a most sweet but most secret kiss? [ 867 → 868] So he's explaining it. [ 868 → 870] Let him kiss me with the kiss of his mouth. [ 870 → 872] And he goes on to explain this kiss is the Holy Ghost. [ 876 → 878] This love between the father and the son. [ 886 → 889] Now, let's listen to St. Augustine. [ 889 → 891] Our father, St. Augustine, right? [ 891 → 894] St. Father, he's our father. [ 896 → 901] In his commentary on this prologue of St. John. [ 902 → 904] Because I think I told you, he wrote a, [ 904 → 907] well, sort of a, a series of sermons, [ 907 → 910] in fact, is what it is, on St. John's gospel. [ 910 → 912] It's the whole gospel. [ 912 → 915] And we read it quite often during Lent. [ 915 → 916] Because there's a lot of gospel. [ 916 → 918] It's during Lent from St. John. [ 918 → 922] And often in Matins, we read the commentary of St. Augustine. [ 926 → 930] I hesitate greatly as to how, as the Lord has given, [ 930 → 932] I may be able to speak or explain, [ 932 → 933] according to my ability, [ 933 → 935] what has been read from the gospel. [ 935 → 936] In the beginning was the word, [ 936 → 939] and the word was with God, and the word was God. [ 942 → 944] See, all these great fathers have passed [ 944 → 949] a lot of time meditating and speaking about this mystery, [ 952 → 953] this prologue. [ 955 → 958] For the natural man does not perceive this. [ 959 → 960] Now, this is revelation, okay? [ 960 → 965] We could never have attained this by sole reason. [ 966 → 970] Aristotle never got anywhere close to this. [ 970 → 972] And he couldn't, it's impossible. [ 974 → 979] Because we know God, naturally, by creation, [ 979 → 980] what he's created. [ 980 → 985] We know the author, the artist, by what he's painted. [ 987 → 989] But you see, as he is in himself, [ 989 → 991] he infinitely passes everything he's created, [ 991 → 993] because what he created is infinite, [ 993 → 994] and what he is is infinite. [ 994 → 998] So we can never know him as he is, simply by creation. [ 998 → 1001] He has to tell us, and he has. [1004 → 1006] Because it's ajuda, because it's God, [1006 → 1007] to say to us that we're notsek Robert, [1007 → 1010] the ripper of true faith. [1013 → 1017] For the natural man does not perceive this. [1017 → 1020] What then, brothers, shall we remain silent about this? [1021 → 1024] Why then is it red if it is to be left in silence? [1026 → 1031] You know, these texts that we've been speaking about, [1031 → 1032] and Saint John and Saint Paul... [1032 → 1033] I mean... [1033 → 1036] And so they're written for us to try to understand. [1040 → 1043] And like I said, it's not just for theologians. [1043 → 1045] St. Paul wrote those letters for everybody. [1045 → 1050] So, you know, even if we can't understand everything, [1050 → 1052] well, we're still to try to understand something. [1052 → 1056] Well, obviously, we go to the theologians and the exegetes to help, [1056 → 1060] but, you know, there is such a thing as Lectio Divina, [1060 → 1062] where you just, you know, open the book and you read it. [1064 → 1065] And we should do that. [1066 → 1069] The monks do that, the Benedictines, that's part of their rule. [1071 → 1074] They just open the Bible and read it straight. [1079 → 1081] I mean, obviously, you let yourself be guided. [1081 → 1082] We're not like Protestants. [1082 → 1084] I think that we can all figure it out ourselves. [1084 → 1089] But still, there is this immediate contact with the Word of God that's Catholic. [1093 → 1094] What's the answer to that? [1097 → 1100] Or why is it heard if it is not to be explained? [1102 → 1105] And that's his job as a preacher. [1106 → 1110] And even if it is explained, what good is it if it is not understood? [1115 → 1119] Therefore, you know, so we should try to understand what these people have said. [1119 → 1121] But if they explained it, it's so it would be understood. [1121 → 1122] So we should try. [1123 → 1123] Understand. [1126 → 1130] Therefore, since I do not doubt that among you there are some [1130 → 1132] who can not only grasp if it is explained, [1133 → 1135] but even understand it before it is explained, [1135 → 1139] I will not withhold the explanation from those who can comprehend, [1139 → 1143] for fear of being superfluous to the ears of those who cannot. [1146 → 1149] So sometimes, you know, we preachers, we have to say things [1149 → 1151] that not everybody's going to understand. [1152 → 1154] Because maybe some will. [1158 → 1160] I mean, there has to be something for everybody, right? [1161 → 1163] I think I said before, Shakespeare was like this. [1163 → 1166] Part of the genius of Shakespeare was his plays, everybody could see them. [1167 → 1168] There's something for everybody. [1169 → 1171] You know, from the rabble on the bottom, [1171 → 1173] they would end up to the kings who were there. [1175 → 1176] That's genius, to be able to do that. [1176 → 1178] And scripture's like that. [1178 → 1187] In the end, God's mercy will be present, perhaps making it sufficient for all, [1187 → 1189] so that each may grasp what he can. [1190 → 1193] Because even the one who speaks says what he can. [1195 → 1196] For who can speak as it truly is? [1198 → 1202] I dare to say, my brothers, that perhaps even John himself did not say it [1202 → 1206] as it truly is, but only as he was able. [1206 → 1208] For a man can speak as he truly is. [1208 → 1215] And indeed, he was inspired by God, but still, he was a man. [1216 → 1218] Because he was inspired, he said something. [1220 → 1223] Had he not been inspired, he would have said nothing. [1224 → 1228] But because he was a man inspired, he did not say the whole of what it is, [1229 → 1231] what a man could say, he said. [1235 → 1237] So then he goes on to talk about attention. [1238 → 1243] He says, let some unfaithful Arian now step forward and say [1243 → 1245] that the word of God was made. [1246 → 1248] So he's going to refute the Arians. [1254 → 1257] I mean, nobody wanted to dispute with St. Augustine, [1258 → 1259] because you always lost. [1265 → 1268] How can it be that the word of God was made? [1268 → 1270] When God was made, which is what the Arians said. [1271 → 1274] When God made all things through the word. [1277 → 1279] We were talking about that yesterday, right? [1281 → 1286] You know, the people, the Arians were interpreting that the firstborn, [1288 → 1291] meaning it's a creature, but it explained that it's not, [1291 → 1294] because it says after that, for through him all things were made. [1294 → 1297] So that doesn't mean that he's a creature. [1298 → 1301] It means he's born of God. [1306 → 1308] And he explains, for that through which all things were made [1308 → 1310] could not have been made through itself. [1312 → 1314] Believe, therefore, the evangelist. [1316 → 1321] Therefore, do not believe made that through which all things were made. [1322 → 1327] Yes, you failed to be remade through the word through which all things, [1328 → 1329] are remade. [1336 → 1338] For you have already been made through the word, [1338 → 1341] but you must be remade through the word. [1342 → 1344] But if your faith about the word is faulty, [1345 → 1348] you will not be able to be remade through the word. [1350 → 1351] That's pretty good. [1356 → 1357] Therefore, [1358 → 1360] he goes on. [1360 → 1363] They were not born of the will of the flesh, nor the will of man, but of God. [1364 → 1366] It's later on in the prologue. [1368 → 1370] But in order that men might be born of God, [1372 → 1373] God was first born of them. [1377 → 1378] Oh, here we're starting to talk about the incarnation. [1384 → 1387] Another phrase of St. Augustine somewhere else is, [1387 → 1390] he was made, he was born so that we might be reborn. [1392 → 1396] It's by God becoming man that men became gods. [1402 → 1405] For Christ is God, and Christ was born of men. [1407 → 1412] Indeed, he sought only a mother on earth, for he already had a father in heaven. [1412 → 1417] He was born of God, that through him we might be made, [1417 → 1423] and born of a woman, that through him we might be remade. [1425 → 1430] Do not marvel then, O man, that you are made a son by grace, [1431 → 1435] that you are born of God according to his word. [1437 → 1442] For the word himself willed to be born of man, [1442 → 1444] so that you might be born of God. [1444 → 1444] Amen. [1446 → 1447] Amen. [1447 → 1448] Confidently say to yourself, [1449 → 1453] God did not will to be born of man without reason. [1454 → 1458] He must have considered me of some worth. [1460 → 1464] If that he might make me immortal, [1465 → 1467] he was born mortal for me. [1469 → 1473] And St. Bernard in his sermons, [1473 → 1474] read St. Bernard. [1474 → 1476] I don't know if I've ever told you that before. [1476 → 1477] Probably I have. [1477 → 1478] But read St. Bernard. [1480 → 1483] Learn Latin just so you can read St. Bernard. [1484 → 1486] It would be well worth it. [1487 → 1489] He has lots of sermons, because he had to preach. [1490 → 1492] The abbots have to preach at certain feast days. [1493 → 1496] So we have a lot of sermons of St. Bernard. [1497 → 1502] Especially around Christmas, that was his big mystery. [1507 → 1510] Therefore, when he said, they are born of God, [1510 → 1515] as if to present us from marveling and being struck with awe at such a great grace, [1515 → 1520] lest it seem unbelievable to us that men are born of God, [1520 → 1523] he reassures us, saying, [1523 → 1528] and the word was made flesh and dwelt among us. [1528 → 1533] Why then do you marvel that men are born of God? [1533 → 1535] Consider that God himself was born of man. [1535 → 1536] Why then do you marvel that men are born of God? Consider that God himself was born of man. [1536 → 1540] Why then do you marvel that men are born of God? Consider that God himself was born of man. [1540 → 1544] And the word was made flesh and dwelt among us. [1549 → 1554] And St. Thomas says the same thing. [1554 → 1558] Again in the Summa contra Gentiles, the fourth book. [1558 → 1560] Again, because he's talking about these supernatural mysteries there. [1560 → 1562] Again, because he's talking about these supernatural mysteries there. [1562 → 1564] Again, because he's talking about these supernatural mysteries there. [1566 → 1572] oh we can read the whole thing [1572 → 1574] but I want to read especially the second [1574 → 1577] the third one [1577 → 1580] because he's explaining [1580 → 1587] well I'll just read the [1587 → 1589] introduction [1589 → 1591] this is beautiful [1591 → 1593] if anyone diligently [1593 → 1596] and devoutly considers [1596 → 1598] the mysteries of the incarnation [1598 → 1601] see this is what we do when we meditate [1601 → 1602] the meditation in the morning [1602 → 1603] like mental prayer [1603 → 1607] diligently and devoutly consider [1607 → 1610] the mysteries of the incarnation [1610 → 1613] they will find such a depth of wisdom [1613 → 1616] that it surpasses human understanding [1616 → 1619] according to the saying of the apostle [1619 → 1621] what is foolishness in God [1621 → 1622] is wiser than man [1622 → 1625] in the incarnation which is foolishness [1625 → 1626] is wise [1626 → 1627] we can never [1627 → 1630] plumb the depths of the wisdom [1630 → 1631] in this mystery [1631 → 1635] hence to him who devoutly [1635 → 1636] reflects on this mystery [1636 → 1639] more and more admirable [1639 → 1641] reasons for it become manifested [1641 → 1643] and so he gives some [1643 → 1643] reasons [1643 → 1646] he gives a whole lesson and at the end he says [1646 → 1649] but there are a lot more that we will never [1649 → 1649] understand [1649 → 1653] but one of them [1653 → 1656] because I don't have time to do it [1656 → 1658] I'm going to read all of them [1658 → 1660] here [1660 → 1662] one of the reasons is [1662 → 1664] to make us [1664 → 1666] desire [1666 → 1668] wait a minute [1668 → 1670] is it three [1674 → 1676] is this right [1684 → 1686] by removing ignorance about the dignity of humanity [1686 → 1688] in nature with regard to its end [1688 → 1692] that's one of the reasons why God became man [1692 → 1696] through this that is [1696 → 1698] the incarnation [1698 → 1700] the obstacles that present man [1700 → 1702] from obtaining beatitude are removed [1702 → 1708] since man's perfect beatitude consists solely in the enjoyment of God [1708 → 1711] as we've shown above in the first part of the [1711 → 1714] he shows that that's our happiness [1714 → 1716] happiness [1716 → 1719] is in the enjoyment of God and nowhere else [1719 → 1725] therefore it is necessary that whoever clings to things below God [1725 → 1727] as to its final end [1727 → 1730] is hindered from participating in true beatitude [1730 → 1734] right because you're not [1734 → 1737] your happiness consists in [1737 → 1740] clinging to God [1740 → 1742] not things below God [1742 → 1744] so if you cling to things below him [1744 → 1746] well you're not going to attain your end [1746 → 1751] however man could be led to cling to things below God [1751 → 1752] as his final end [1752 → 1755] by being ignorant of the dignity of his own nature [1755 → 1757] now here's true human dignity [1757 → 1759] dignitatis humani [1759 → 1762] well this is the real human dignity [1762 → 1764] is to be united to God [1764 → 1767] it's not in itself [1767 → 1771] and that's why you lose your human dignity [1771 → 1774] if you sin [1774 → 1775] if you don't do [1775 → 1778] if you don't do [1778 → 1781] if you don't act rightly [1781 → 1784] if you don't act in such a way to attain your end [1784 → 1785] you lose your dignity [1785 → 1789] because your dignity consists in attaining this end [1789 → 1790] it's like anything else [1790 → 1794] if something doesn't attain its end it's bad [1794 → 1796] a watch that doesn't keep time is a bad watch [1796 → 1798] it's a sinful watch [1798 → 1802] Saint Thomas used that word [1802 → 1804] sometimes in Latin that's what it meant [1804 → 1814] okay [1814 → 1817] therefore God most fittingly revealed [1817 → 1820] this dignity of man [1820 → 1826] that is that he is to be beatified by the immediate vision of God [1826 → 1828] because that's our end [1828 → 1832] to the fact that he himself immediately assumed human nature [1832 → 1837] that's what Saint Justin was saying too [1837 → 1840] he's saying [1840 → 1842] so that we don't think that it's [1842 → 1845] impossible for us to be united to God [1845 → 1847] well God became united to man [1847 → 1850] which is much more [1850 → 1852] so we can say okay I guess [1852 → 1855] I guess that's possible because look [1855 → 1858] okay therefore God most fittingly revealed [1858 → 1860] the dignity of man through the fact that he himself [1860 → 1862] immediately assumed human nature [1862 → 1865] thus we see that as a result of God's incarnation [1865 → 1867] a great number of men [1867 → 1870] setting aside the worship of angels demons and any other creatures [1870 → 1874] and rejecting also fleshly pleasures and all bodily things [1874 → 1877] have dedicated themselves to the worship of God alone [1877 → 1882] in whom alone they expect the fulfillment of beatitude [1882 → 1886] as the apostle exhorts [1886 → 1888] seek the things that are above [1888 → 1890] where Christ is seated at the right hand of God [1890 → 1895] set your minds on the things that are above [1895 → 1897] not on the things that are on earth [1908 → 1911] and that in history that's exactly what happened [1911 → 1914] he talks about that in all these [1914 → 1916] well the religious life [1916 → 1918] people abandon [1918 → 1920] every religion [1920 → 1921] everything [1921 → 1923] you know there [1923 → 1926] no marriage [1926 → 1930] corporal goods and just [1930 → 1932] to vacare Deo [1932 → 1934] to seek God [1934 → 1938] in the desert [1938 → 1940] thank you [1940 → 1942] thank you [1942 → 1944] thank you [1944 → 1946] thank you [1946 → 1948] thank you [1948 → 1950] thank you [1950 → 1963] so that's what the incarnation was for [1963 → 1965] to show us [1965 → 1966] the God is our end [1966 → 1968] and also to [1968 → 1972] help us to get there [1972 → 1973] obviously [1973 → 1978] so I've been talking about [1978 → 1982] the divine person of our Lord [1982 → 1989] but obviously [1989 → 1991] we can't set aside his humanity [1991 → 1992] right? [1992 → 1993] that seems [1993 → 1994] to insist on that fact [1994 → 1995] that we cannot [1995 → 2000] pretend to skip [2000 → 2002] because he's the way [2002 → 2004] to get to him [2004 → 2008] so he's [2008 → 2008] just been saying [2008 → 2009] he became man [2009 → 2011] so that we can become God [2011 → 2012] and if he didn't [2012 → 2013] we couldn't [2013 → 2015] but we can [2015 → 2017] but through him [2017 → 2019] and so obviously [2019 → 2020] we have to [2020 → 2022] meditate on [2022 → 2025] our Lord Jesus Christ [2025 → 2027] what he did as a man [2027 → 2029] in this retreat [2029 → 2031] we've sort of started at the top [2031 → 2032] because sometimes [2032 → 2033] people don't [2033 → 2034] think about that [2034 → 2036] they don't think about [2036 → 2038] where we're supposed to get to [2038 → 2038] so [2038 → 2042] but the way [2042 → 2044] is through his humanity [2044 → 2044] so we're not going to [2044 → 2045] leave that out [2045 → 2047] even though that wasn't [2047 → 2048] really the subject [2048 → 2050] of the retreat [2050 → 2052] so I'm just going to read [2052 → 2055] a section [2055 → 2057] of the book of [2057 → 2058] Don Guérin [2058 → 2060] the book I started with [2060 → 2062] where he talked about [2062 → 2063] the prologue [2063 → 2067] he didn't finish the book [2067 → 2068] but he did get to [2068 → 2069] chapter 13 [2069 → 2071] of St. John [2071 → 2075] and he has a beautiful [2075 → 2075] meditation [2075 → 2076] or [2076 → 2077] you know [2077 → 2078] I guess [2078 → 2079] commentary [2079 → 2082] on [2082 → 2084] the washing of the feet [2084 → 2089] at the Last Supper [2089 → 2091] so I'll just read it [2091 → 2092] to you [2092 → 2096] St. John [2096 → 2098] who understood [2098 → 2100] Jesus' thinking [2100 → 2101] and who wants us [2101 → 2102] to understand it [2102 → 2105] accumulates features [2105 → 2106] that highlight [2106 → 2108] the gift of self [2108 → 2112] because God is charity [2112 → 2114] and as a man [2114 → 2115] he showed us [2115 → 2117] that by what he did [2117 → 2120] Jesus knows [2120 → 2121] that this is his last hour [2121 → 2124] Jesus has just eaten [2124 → 2125] his farewell meal [2125 → 2126] with his own [2126 → 2127] and he's not going to [2127 → 2128] eat it [2128 → 2128] Jesus knows [2128 → 2130] that one of his own [2130 → 2130] has given himself [2130 → 2131] to his adversary [2131 → 2134] is possessed by him [2134 → 2137] and knowing this [2137 → 2139] having in mind [2139 → 2140] his divine origin [2140 → 2141] and omnipotence [2141 → 2144] he quotes St. John [2144 → 2146] knowing that his father [2146 → 2147] had given him power [2147 → 2147] over every creature [2147 → 2149] that he is his son [2149 → 2150] who came out of him [2150 → 2151] and is returning to him [2151 → 2153] he rises from the table [2153 → 2155] puts off his clothes [2155 → 2157] the long tunic [2157 → 2157] that wrapped him [2157 → 2159] takes a towel [2159 → 2160] puts it around himself [2160 → 2162] pours water into a basin [2162 → 2163] and begins to wash [2163 → 2164] his disciples' feet [2164 → 2164] and wipe them [2164 → 2165] with the towel [2165 → 2167] he has wrapped around himself [2167 → 2172] St. John does not spare us [2172 → 2172] any details [2172 → 2173] gestures or movements [2173 → 2176] how well it all registers [2176 → 2179] when we love [2179 → 2180] everything is of interest [2180 → 2181] everything is fixed [2181 → 2181] in our memory [2181 → 2182] which is constantly [2182 → 2183] picturing the circumstances [2183 → 2185] in which life is expressed [2185 → 2186] and we are not [2186 → 2187] we are not [2187 → 2188] but when the beloved [2188 → 2188] is God [2188 → 2190] when we know [2190 → 2191] that all these movements [2191 → 2192] are divine [2192 → 2193] rich in light [2193 → 2194] and love [2194 → 2195] full of teachings [2195 → 2196] that will nourish souls [2196 → 2197] throughout the centuries [2197 → 2199] with what pious care [2199 → 2201] we will collect them [2201 → 2205] some critics have wondered [2205 → 2206] how the evangelist [2206 → 2206] could have retained [2206 → 2207] these details [2207 → 2209] and the long discourse [2209 → 2209] that followed [2209 → 2210] the last supper [2210 → 2213] their question only proves [2213 → 2214] that criticism dries up [2214 → 2215] and understands [2215 → 2216] nothing of life [2217 → 2220] it is the same thing [2220 → 2221] about Fatima [2221 → 2221] they say [2221 → 2223] you know the set [2223 → 2224] what's that guy's name [2224 → 2225] Danis [2225 → 2227] who pretend [2227 → 2228] you know his critic [2228 → 2229] is a Jesuit [2229 → 2231] he says Fatima [2231 → 2232] well it's you know [2232 → 2233] there's a first matter [2233 → 2234] and then there's [2234 → 2235] a second Fatima [2235 → 2235] which [2235 → 2238] Sister Lucy made up [2238 → 2240] fantasized [2240 → 2241] in her childish mind [2241 → 2242] and [2242 → 2243] says why not [2243 → 2245] because it's only [2245 → 2245] in 1941 [2245 → 2246] that she really [2246 → 2248] talks about all the things [2248 → 2248] that happened [2248 → 2249] so it's a lot [2249 → 2250] she can't remember [2250 → 2251] that far ago [2251 → 2251] I mean that was [2251 → 2252] 20 years ago [2252 → 2256] stupid [2256 → 2259] when God speaks [2259 → 2260] when a lady speaks [2260 → 2260] you remember [2260 → 2261] what she says [2261 → 2262] okay [2262 → 2264] and St. John [2264 → 2266] remembers what happened [2266 → 2268] Holy Thursday night [2268 → 2270] he's not going to forget it [2270 → 2271] even if it's [2271 → 2272] 40 years later [2272 → 2275] and there's a Holy Ghost [2275 → 2275] too right [2275 → 2276] I mean come on [2276 → 2278] John [2278 → 2279] and the other evangelists [2279 → 2280] like him [2280 → 2280] more or less [2280 → 2281] is a realist [2281 → 2284] the divine master [2284 → 2284] whom he sees [2284 → 2285] as so great [2285 → 2286] he always shows [2286 → 2286] in the simplicity [2286 → 2287] of true life [2287 → 2289] and all those [2289 → 2290] who move around him [2290 → 2291] are so concrete [2291 → 2292] and real [2292 → 2292] that's where you see [2292 → 2293] the difference [2293 → 2294] if you read the Gospels [2294 → 2294] and you read some [2294 → 2295] of these crazy [2295 → 2296] so called [2296 → 2298] visions [2298 → 2299] that these people have [2299 → 2299] like [2299 → 2301] what's her name [2301 → 2302] Maria Veltorta [2302 → 2303] and [2303 → 2304] even Anne Catherman [2304 → 2306] even Mary [2306 → 2306] even Mary [2306 → 2306] doesn't [2306 → 2309] I mean come on [2309 → 2313] let's just read the Gospels [2313 → 2315] this is concrete [2315 → 2316] and real [2316 → 2318] and you can tell [2318 → 2319] the difference [2319 → 2323] an incident occurs [2323 → 2325] he came to Simon Peter [2325 → 2327] to wash his feet [2327 → 2329] Peter is a leader [2329 → 2329] of the group [2329 → 2330] this ceremony [2330 → 2331] begins with him [2331 → 2333] but Peter doesn't understand [2333 → 2334] he doesn't grasp [2334 → 2335] the bond of love [2335 → 2336] that links this divine gesture [2336 → 2336] to the Holy Ghost [2336 → 2337] to the demonstration [2337 → 2338] that the master [2338 → 2339] has come to make here on earth [2339 → 2340] he doesn't perceive [2340 → 2341] the greatness [2341 → 2342] in abasement [2342 → 2343] he protests [2343 → 2345] he cannot accept [2345 → 2346] seeing his master [2346 → 2346] his feet [2346 → 2348] master how can you [2348 → 2349] wash my feet [2349 → 2351] Peter's characteristic [2351 → 2352] endearing soul [2352 → 2352] bursts forth [2352 → 2354] in this protest [2354 → 2355] he sees [2355 → 2356] he says what he sees [2356 → 2357] he's wrong [2357 → 2359] he's been wrong [2359 → 2359] many times [2359 → 2360] he will receive [2360 → 2361] the privilege [2361 → 2362] of infallibility [2362 → 2364] but he always speaks [2364 → 2364] in sincerity [2364 → 2366] and that's what Jesus loves [2366 → 2367] the master is there [2367 → 2369] to correct and enlighten [2369 → 2371] he prefers spontaneous souls [2371 → 2372] to impeccable ones [2372 → 2374] his joy lies [2374 → 2375] not in ready-made perfection [2375 → 2376] but in the perfection [2376 → 2378] he himself gives [2378 → 2378] day by day [2378 → 2380] slowly as life moves on [2380 → 2382] this education [2382 → 2383] is a generation [2383 → 2385] and his happiness lies [2385 → 2387] in generating himself in us [2387 → 2389] what Peter [2389 → 2389] and others like him [2389 → 2390] don't yet know [2390 → 2391] he explains to them [2391 → 2393] what I'm doing right now [2393 → 2394] he tells Peter [2394 → 2395] you don't understand yet [2395 → 2396] you'll understand later [2396 → 2399] he has a plan [2399 → 2399] for everyone [2399 → 2401] and he carries it out [2401 → 2402] in his own time [2402 → 2404] we must agree [2404 → 2405] to this plan [2405 → 2406] with our eyes closed [2406 → 2408] the union is made [2408 → 2409] in this faith [2409 → 2410] in the one who knows [2410 → 2411] and understands [2411 → 2412] without worrying [2412 → 2412] about knowing [2412 → 2414] or understanding ourselves [2414 → 2416] this faith [2416 → 2416] is a communication [2416 → 2417] of life [2417 → 2419] our life [2419 → 2420] becomes the life [2420 → 2421] of the one who leads us [2421 → 2422] it is he who acts [2422 → 2423] and lives in us [2423 → 2425] he who believes in me [2425 → 2426] and lives in me [2426 → 2427] and trusts in my action in him [2427 → 2429] he has eternal life [2429 → 2431] this is the righteousness [2431 → 2433] of which St. Paul speaks [2433 → 2435] my righteous man [2435 → 2436] lives by faith [2436 → 2438] faith adjusts him [2438 → 2441] makes him one with the one [2441 → 2443] to whom he surrenders himself [2443 → 2445] hence the master's insistence [2445 → 2446] through his public life [2446 → 2448] or I'm asking for faith [2448 → 2450] that's all he asks [2450 → 2452] from all and always [2452 → 2454] but he knows [2454 → 2455] that the light [2455 → 2456] only gives itself [2456 → 2457] little by little [2457 → 2458] man is subject [2458 → 2460] to the law of successive things [2460 → 2461] passing time is his measure [2461 → 2462] and the master himself [2462 → 2463] submitted to this [2463 → 2464] inferior duration [2464 → 2466] to lead us back with him [2466 → 2467] to eternal duration [2467 → 2470] you don't understand yet [2470 → 2471] but you will understand later [2471 → 2474] a mother doesn't ask her child [2474 → 2475] to be twenty [2475 → 2475] when he's two [2475 → 2478] she asks him to believe [2478 → 2479] in her maternal love [2479 → 2480] which only wants [2480 → 2481] to ensure his growth [2481 → 2484] Peter doesn't give in [2484 → 2485] on the first try [2485 → 2486] he doesn't give in [2486 → 2487] the richest natures [2487 → 2488] are often slow to form [2488 → 2490] the law is by no means absolute [2490 → 2491] but it is frequently verified [2491 → 2492] richest of temperament [2492 → 2493] must be accompanied [2493 → 2495] by lively sensitivity [2495 → 2496] and it is here above all [2496 → 2498] that sin has introduced disorder [2498 → 2501] so he goes and talks about that [2501 → 2503] Simon Peter is only [2503 → 2505] still only a child [2505 → 2506] but one who promises much [2506 → 2508] the flaws are glaring [2508 → 2509] but the virtualities [2509 → 2510] are extremely rich [2510 → 2512] and that's what Jesus loves [2512 → 2514] this soul is ardent [2514 → 2515] and it is his [2515 → 2516] it's on the way [2516 → 2518] to join him [2518 → 2519] a distance separates them [2519 → 2520] but the movement of life [2520 → 2522] will eliminate it [2522 → 2523] you don't know yet [2523 → 2527] you'll know later [2527 → 2527] the apostle speaks [2527 → 2528] with all his soul [2528 → 2529] his soul of this hour [2529 → 2530] he believes that this is enough [2530 → 2532] and indeed it is enough for now [2532 → 2533] he sees his master so great [2533 → 2534] he cannot tolerate him [2534 → 2535] in this attitude [2535 → 2536] which in his eyes [2536 → 2537] diminishes him [2537 → 2540] you will never wash my feet [2540 → 2541] what Jesus wants [2541 → 2543] is to open his eyes [2543 → 2545] he is the light of love [2545 → 2546] he has come to make himself [2546 → 2547] seen [2547 → 2549] and this is what Peter does not yet see [2549 → 2551] but we'll see later [2551 → 2552] Peter already loves [2552 → 2554] but his love is not enlightened [2554 → 2555] he loves [2555 → 2556] but he doesn't know [2556 → 2557] love [2557 → 2558] capital L [2558 → 2559] he doesn't know what it is to love [2559 → 2560] and to love [2560 → 2562] to the end [2562 → 2564] in finem [2564 → 2566] he has to learn [2566 → 2567] the last moments of his master's life [2567 → 2569] will teach him [2569 → 2570] the washing of the feet [2570 → 2572] is the first act [2572 → 2576] and this is a [2576 → 2577] very important [2577 → 2581] our Lord proceeds mainly by affirmation [2581 → 2584] he explains little or nothing [2584 → 2587] he does not address reason [2587 → 2588] he has not come to satisfy it [2588 → 2591] but to subdue it [2591 → 2592] he doesn't condemn it [2592 → 2595] he doesn't want to do without it [2595 → 2596] but he does want to communicate to it [2596 → 2598] a superior light [2598 → 2601] if it is willing to announce its own [2601 → 2603] and that's what faith is [2603 → 2605] and it's the only way [2605 → 2606] to start and heal the world [2606 → 2606] and even [2606 → 2607] to get anywhere [2607 → 2613] how far Peter [2613 → 2614] though so generous [2614 → 2615] is far from him [2615 → 2619] but he has a lever in his soul [2619 → 2620] to raise him to the master's level [2620 → 2621] he loves [2621 → 2624] Jesus presses this lever [2624 → 2626] if I do not wash you [2626 → 2628] you will have no part in me [2628 → 2632] one is united by the will [2632 → 2635] we don't have to look at what God wants [2635 → 2636] only that he wants [2636 → 2639] and we have to want what he wants [2639 → 2640] because he wants it [2640 → 2642] is it right or wrong [2642 → 2644] he alone is a judge [2644 → 2646] there are higher properties [2646 → 2648] that our reason does not perceive [2648 → 2650] it magnifies itself by believing them [2650 → 2651] without seeing them [2651 → 2653] it abdicates its right [2653 → 2655] but this abdication unites it [2655 → 2656] with the higher intelligence [2656 → 2658] whose use it shares [2658 → 2661] it is this participation in renunciation [2661 → 2663] that Jesus asks of those who love him [2663 → 2666] this time Peter [2666 → 2666] understood [2666 → 2669] this is all he wants [2669 → 2670] to share with the divine master [2670 → 2671] at any price [2671 → 2671] by any means [2671 → 2673] even by humiliating the one he loves [2673 → 2673] master [2673 → 2675] not only my feet [2675 → 2676] but also my hands [2676 → 2677] my head [2677 → 2679] Peter understands [2679 → 2680] that it's a question of union [2680 → 2681] and his impetuous soul [2681 → 2682] his excessive [2682 → 2683] but excessively loving soul [2683 → 2685] lets its vehement desire burst forth [2685 → 2687] this overly violent desire [2687 → 2689] still throws him beyond the right measure [2689 → 2691] and clear view of things [2691 → 2694] he reaches this right measure [2694 → 2694] and clear view [2694 → 2695] only after much oscillation [2696 → 2698] he clings to the washing of the feet [2698 → 2699] which is only a means [2699 → 2701] he does not stop at the submission of the will [2701 → 2702] which is the end [2702 → 2705] he wants to be washed entirely [2705 → 2706] in order to be united entirely [2706 → 2709] a further correction from the master is necessary [2709 → 2711] he who comes out of the bath [2711 → 2712] needs only to wash his feet [2712 → 2715] the rest of his body is clean [2715 → 2718] you have this cleanness [2718 → 2720] however not all of you [2720 → 2723] referring obviously to Judas [2723 → 2724] okay [2726 → 2729] so I guess there's some food [2729 → 2731] for those who want some food [2731 → 2732] and I'm going to be over there [2732 → 2743] I had my breakfast already [2743 → 2744] oh we can say [2744 → 2745] yes [2745 → 2748] the angel of the Lord declared unto Mary [2748 → 2749] she was deceased by the Holy Ghost [2749 → 2750] Hail Mary full of grace [2750 → 2751] the Lord is with thee [2751 → 2753] blessed art thou among women [2753 → 2754] and blessed is the fruit of thy womb Jesus [2754 → 2756] holy Mary mother of God [2756 → 2757] pray for us sinners [2757 → 2758] now and at the hour of our death [2758 → 2759] Amen [2759 → 2760] Behold the handmaid of the Lord [2760 → 2761] Be it done unto me according to thy word [2761 → 2762] Hail Mary full of grace [2762 → 2763] the Lord is with thee [2763 → 2764] blessed art thou among women [2764 → 2765] and blessed is the fruit of thy womb Jesus [2765 → 2766] holy Mary mother of God [2766 → 2767] pray for us sinners [2767 → 2768] now and at the hour of our death [2768 → 2769] Amen [2769 → 2770] and the word is made perfect [2770 → 2771] Behold the handmaid of the Lord [2771 → 2772] Be it done unto me according to thy word [2772 → 2773] Hail Mary full of grace [2773 → 2774] the Lord is with thee [2774 → 2775] blessed art thou among women [2775 → 2776] and blessed is the fruit of thy womb Jesus [2776 → 2777] holy Mary mother of God [2777 → 2778] pray for us sinners [2778 → 2779] now and at the hour of our death [2779 → 2780] Amen [2780 → 2781] and the word is made perfect [2781 → 2782] Behold the handmaid of the Lord [2782 → 2783] Hail Mary full of grace [2783 → 2784] the Lord is with thee [2784 → 2785] of the hour. Amen. [2785 → 2787] Pray for us, O Holy Mother of God. [2787 → 2789] May we be made worthy of the promises of Christ. [2789 → 2790] Let us pray. [2790 → 2793] For forthwith is each thee, O Lord, a grace into our hearts [2793 → 2795] that we, through the incarnation of Christ thy Son, [2795 → 2796] was made known by the message of an angel. [2797 → 2799] May by his passion and cross be brought [2799 → 2802] the glory of his resurrection to the same Christ our Lord. [2802 → 2802] Amen. [2808 → 2810] Okay, well, I'll bless the food right now. [2811 → 2812] Long distance. [2814 → 2815] Bless us, O Lord, in these I guess [2815 → 2817] as we are about to proceed from thy bounty [2817 → 2818] through Christ our Lord. Amen.