Ad Jesum per Mariam

Eucharistic Revival #2: History & Potential Future of the Mass: A Journey Thru Eucharistic Worship

Eucharistic Revival Conference #2: The History and Potential Future of the Mass: A Journey Through Eucharistic Worship In Eucharistic Revival Conference #1, we explored the reasons behind the need for this revival and clarified its purpose. We focused on reintroducing the sacrament of the body and blood of Christ and examined the inspiration for the National Eucharistic Renewal. A key concern discussed was that 70 percent of Catholics attending Sunday Mass do not believe in the real presence of Christ in the Eucharist. Another pressing issue is the decline in Mass attendance. The goal of the revival is to reignite Eucharistic faith during this pivotal moment. Past, Present, and Potential Future: Reflecting on the History of the Mass Today, we will begin a discussion on the history of the Mass, tracing its development up to the present day. This is a crucial time to reflect on the past, present, and potential future of the Mass. We’ll examine what has been done, what is happening now, and what we potentially can do moving forward. Given the current decline in attendance, understanding the history of our faith and worship is vital. Our focus will be on gathering insights from this history to help guide the future of Eucharistic worship. Listen to more within this second conference --------------------------------------- Note: Two Media Formats of the Same Conference The conference has two video formats. The audio is the same for both. However, the video link is provided for those that wish to visually see the conference. The audio format allows the user to listen and not actually look at the device. If you select the video format, look for the full screen icon to display a larger version. Use whichever media format you desire. --------------------------------------- Image: The Last Supper – The First Eucharist: Spanish Painter: Vicente Juan Masip: 1562 The first image is a cropped image focusing on The Bread of

Duration:: 59m
Broadcast on:: 24 Oct 2024
Audio Format:: other

Let us begin with a prayer. We use the same prayer, we use the same throughout the session because it's the famous La Wuda scene which literally helps about the Eucharist as the true retention and is the symbol of the sacrifice of Isaac, is the symbol of the Pascholam, is the symbol of the manna that was given by God in the desert to feed the people of Israel. So let us pray in the name of the Father and of the Son and of the Holy Spirit. Let us pray in the name of the Lord, the angels who were given to the free grief who was driven, see the children spread from heaven, which one those may not be spent through the ancient land, his life was spinning, manna is the father of the saint, true bride, true shepherd, tender, Jesus of your love be friendless, your refresh us, you defend us, your tender friendless, defend us in the land of the near being to see you who are things and come who are the heads of the true sweet God, run us with your sense or with who are heaven to be used to be, the heaven of the earth. Let us pray, Lord Jesus Christ, you give us the Eucharist as the memorial of your suffering and death, may our worship of this sacrament of your body help us to experience this salvation you want for us and the peace of the kingdom where you live with the Father and the Holy Spirit, one God forever and ever, and many seat of wisdom. So welcome back for those that were here last week and for those that are coming in today, you must work on what we talked about yesterday, I mean the other week on Thursday was introducing this wonderful sacrament of the body and blood of Christ the Eucharist and we looked at the question of what inspired the national Eucharistic renewal is the fact that there is 70% of Catholics going to church on Sunday who do not believe in the Eucharistic real presence of our Lord in the species and it is the dwindling of the mass goers, the numbers of the mass goers, those who go to the church and the idea is that we are in kingdom, the Eucharistic faith at this time and today we ended up beginning to talk about the history, that when we are looking at the mass what we will do first of all is to look at the history, how it has developed until where we are now and I mentioned out that it is a very important time in this reality is very important, time has passed, present and future. So in the Eucharistic prayer when we are praying the very Eucharistic prayer, time comes very much clear in the acclamation Christ has died, Christ is risen, Christ will come again, Christ has died in the past, Christ is risen here and now present and Christ will come again, so the past, the present and future are very important when we are talking about the liturgy and especially the Eucharistic research, so what we are going to do is we are going to look at what has been done, what is being done and what we can do in the future, that is how we are going, there is a very famously Swedish proverb which says, "Break your chains, you are free, cut your roots, you die." So if when we are talking about the mass, the celebration of the mass, if we cut ourselves from the roots, we wither out and probably this is why we are withering out now, the numbers are not as it used to be, so history is very important. So it is a history of our faith, the history of our worship, the doctrine of the church, that's what we are going to look at as we look at the very liturgy of the mass. So before I proceed, I want to ask to come to a kind of discussion, as we did last week, in the tables where we are individually and in small groups, then later on we will come together as an assembly. What I am trying to introduce here is maintaining the premise of the supernatural, the opposite of the supernatural is the natural. Many of people say that, many people say that, "Oh, the mass attendance has dwindled, people no longer believe in the Eucharist because it's not as irreverent as it used to be the mass and I'm very happy that within this place there are people that have seen, have enjoyed the pre-vatican mass liturgy and those that we have only lived in the period of the Vatican II. So those that have lived before that can enrich us with how did the issue of the supernatural or the transcendence under the natural or put it in another way, how differential the mass was in the Vatican I and how is the mass referential now in this period of time. So, maybe we just talk about those, I think in each table there is a richness of we can find one or two that can compare the Vatican I and the Vatican II. We just talk about how do you see the difference between that mass, the way the masses were celebrated and the way masses are separated, what have we lost or what have we gained, what can that teach us in this time and what has improved and has made things better in our own times. So, just the brainstorm about this and then we come to you. Thank you very much. What I hear is the same that there are things that we have lost, that in terms of reverence to the sacrament and to the things that happen in church. But also there is another side that there are things that we have gained during this period in time. So, why I put that there was first of all to emphasize this point that the first thing that we have to consider in dealing with the sacrament of the Eucharist and indeed the whole teaching of the church is to give primacy to the supernatural. What I mean by supernatural is that the church programs it first and foremost that God exists. And if the church stops programming the existence of God, you begin to say anything can go. And secondly, that Jesus is the savior of the world. Thirdly, that salvation comes to us through the sacrament, especially the sacrament of the Eucharist we are dealing with. And that everyone that is kept very clearly in you that you want to go to heaven. Entering into eternal life as the goal of whom? All life is the goal of human life. And this is what the church is asked to proclaim. But at another hand is that because of the where we are, the culture in which we are, instead of the supernatural, we want to go more naturally. More transcendental from the transcendental, we want to go to the most familiar, the most friendly and as someone was saying that even if priests are afraid to talk about issues or sin and put it on people to say that this is sinful. In the view of we have to be more familiar, we have to be more friendly, we don't have to be judgmental to one another, which is good in any way, but first of all, the supernatural. Even in the way we do, the church we do, if it is not coming from the supernatural to the natural, we have invested the order from the natural, starting everything from the natural, we have no point of reference. So this is the, if you take away the supernatural and you only live with the natural, the mass collapses because it is the programmation of God. The Eucharist itself, the body and blood of Christ, collapses. The sacraments collapse, evangelization collapse, collapses and everything becomes a worldly project, in the name of being friendly, in the name of being more to the earth, whether you reduce the supernatural to the natural religion collapses. So however, I don't want to end here that the order was better than the new, and the new is worse than the order. That's why the next, what I am doing here is to go through how what we are talking about with the Vatican experience, the mass before Vatican, is not the first way the Christians have celebrated the Eucharist. And what we are celebrating now is not the last way the Christians will celebrate the Eucharist. So take for example, in the festi, what has been done in the West, by the West, I mean the Roman Catholic Church, but the east, that is the Orthodox and the other. But what has been done in the West, the development of Mass, because what I am trying to avoid is the nostalgia of the past criticizing the present and living out of the present for the past. Mass has been celebrated in different ways in different times, but keeping the essential truths of what we are doing. So this is where I begin to show you an example of, for example, in the development of Mass, let's take a small part of the Mass entrance right. The by entrance right we mean before the priest says the opening prayer. In the third century, they only entered in the church. Everyone comes, most of the prayer was standing. Once they stand, they would be there praying, but once they reach the priest comes in, there is no greeting. They just begun to reach the scriptures. So there is no entrance, there is no entrance, procession, there is no nothing there. You only begin the fantasy, begin with the readings. Moving on to the first century, there is the beginning with the greetings. And the greetings by greetings is not how are you today? Today is a beautiful day and I think we are lucky today. The greeting is the free biblical greeting, the first, the grace of our Lord Jesus Christ, the love of God and the communion of the Holy Spirit be with you. And peace be with you or the Lord be with you. Those are the greetings. And now for just being a nice priest begins with good morning everyone. How are you today? No, that is not a liturgical greeting. The liturgical greeting is the Lord be with you. If we take an example of the ossadocs in whose litage everything is sung, I don't know how a priest would come in the church and they start singing today, the day is beautiful. I don't know how that would work out. But after that day of the greetings, the readings. And then after that, in the sixth century, you see that at the very beginning of the Mass, what happens is there is either a sun that captures what you are going to do that day. After the sun or an antiphon, which is also called an android, to introduce you to what you are going to do on that day. And then, it is at that time that the kiri'e el-aizom began to appear. Before there was nothing like that. It only appeared in the fifth and sixth century. And then, it was in the beginning of the sixth century to the eighth century that the glory comes in into the celebration of the Euchad. So, why I am saying that is that we cannot just hold on to what happened in the past and disregard what is happening now. Because at different epochs, at different types, mass has been celebrated in different ways. So, I want to explore, lastly, the structure of the mass, how it was, the very beginning of the first century, the second century. And then, I will take with the first century with the Justin Mata. So, Justin Mata was also a Mata, Mata Mata Mata, not suddenly meaning he is killed. He died by being killed, but it means just in the witness. He witness to Christ. So, he describes the Eucharist to the King, Roman Emperor Antonio Spass. Why he is describing the mass is he? Because there is an accusation from other people that when these Christians come together, when they come together, these followers of Jesus, when they come together, is not the holy things they do. They do there. They meet for immoral things. There is a lot of immorality that happens when they come. And what they say in the first place is that when they meet, they begin together. And then after beginning together, they chess out those that they consider not a well-trained in their body. And then they begin to kiss one another. And then there is a lot of things. And then he begins to explain to them, "No, what we do when we meet together?" The kiss, what we are talking about, what we do immorality, is the kiss of peace, which we have even in our, the sign of peace. So, for those that came just so that all what is happening here, they have just the others. So, he begins to explain what happens in the image. So, he explains the Eucharist. It is where in those letters that we find it, in his apology that we find the Eucharist. It is found in the first apology of just in the matter in number sixty-five, number sixty-six, number sixty-seven. An apology is a defense of a Christian doctrine, a religious doctrine. So, he has two masses. He is explaining. The liturgy is explaining. The first is the liturgy of the Eucharist, Amino-Baptism Eucharist. He says, after baptism, I will show you how he says that in the slide in the next. The second is what happens at the Eucharist. And that he shows, in that he shows that the Eucharist or the Eucharistic prayer starts with the prayers of the faithful, for the numerical times, and for the world. And then, the greeting each other with a kiss. So, this is the liturgy of the Eucharist. They pray for those that have been baptized. They pray for the world. And then, after they have risen all the readings to the readings, and then they greet each other with the kiss of peace. So, this is what how he explains it. He says, when we come together after that, after the kiss of peace, the bread and cup of water and wine are mixed and presented to the preside. And then, who takes it and gives the praise and glory to the Father in the name of the Son and the Holy Spirit. Now, at this time, there are no written Eucharistic prayers. So, if you are a presider, you have to have the quality, the ability to make a prayer from yourself, spontaneous. What they will do, they will bring you to you, the cup and bread, mixed wine with water, and then you say the prayer which we will call the Eucharistic prayer now. So, you can imagine we are celebrating a mass that has no written Eucharistic prayer that you could read. And then, all the faithful would be listening and praying themselves. After the presider had finished the prayers and thanksgiving, the whole crowd is standing by Christ outed, amen, which means the great amen, even in the Eucharistic prayer today, there is the point where we have the amen, after the finishing of the Eucharistic prayer. What does that stand for? It stands for that the thanksgiving that you have done to the Father. The thanks, the prayers that you have offered to the Father through the Son and the Spirit. We are in total agreement. It is also our prayer. This is why their participation was the great amen. Then, after that, the bread and wine with water are distributed to those present. So, after that, the great prayer has been said and the amen has been pronounced. They distributed the food, the Eucharistic to those present. But, setting apart, some of those who are not present, especially the sick. They are not tabanagos at this point in time. Once you set a bread, the mass, you are together with those that are outside the church today, which means already the sick. Those who cannot come are part of the community. And once you finish the Eucharistic celebration, the sacrament was brought to the sick. And it is brought to them because they are part and parcel of the body of the church that is gathered. It is there an extension of the body that is at the church. So, in number 6.6, he continues to say, "And this food that we eat together, when we meet, is called the Eucharistic. Which is only one who is convinced of the truth and really believes in the teachings that we have imparted on them. And they have been baptized. They are the only ones that can partake of it." This is why he is saying that there was a say, "Oh, others are chest out. It is the Catechumans that could not receive the Eucharist. When it comes to the time of the celebration of the Eucharistic, they sent out the Catechumans. In those that are following me now, the right of Christian adults initiation. When it is after the prayers of the first food, before you begin the return of the Eucharistic, all the Catechumans are sent out. Because they are not yet received, they are not yet received the whole teaching and cleansed in the waters of baptism to take part in the Eucharist. Only what we receive in that is a thank you gift, a thank you gift for the gift of God, gift of creation and then the gift of redemption. That is the reason for thanksgiving, creation and redemption. So the number 67, the last one in which the teaching of the Eucharist is founded is saying that on that day, which is called after the sun, which is sanded. And here we get the notion that the Eucharist is separated on it, sanded. Because previously it was separated on Saturday day, you are following the Sabbath. But here is separated on sanded, those in town gather for communal celebration. So when they gather for communal celebration, the memoirs of the apostles or the writing of the prophets are read. What are the memoirs of the apostles are the gospels? The gospels are read. The prophets is the Old Testament is read. And then after that, there is a homily or an address by the president or the preside as a priest. This time is not even a priest. It is not even a priest. It is the president of the earth. Then they recite the prayers while standing. After the prayers, which would be the prayers of the faithful. And then they do the thanksgiving, the thanksgiving, which is the Eucharistic prayer. Then communion is distributed to those present, taking part to those are saved. Now, it is in this number that we find that at the end, they collected a collection. It is received by the president to support the orphans and the widows. We are constructing how the Eucharist was. First of all, is the thanksgiving for creation and redemption. Secondly, you cannot celebrate the Eucharist roughly. If you don't remember those who are sick outside there, you must bring communion to them. Thirdly, you have the obligation to support the orphans and the widows. This is the Eucharistic faith at the beginning of the church in the second century. So I want to emphasize the great amen that I have mentioned, what the people shouted at the end of the thanksgiving of the president. Just kidding, facade is the seemingly an important amen. So, the thanksgiving spoken by the presider comes from the heart of the whole assembly. It means that whatever the preacher was, whatever the priest or the presider said is actually coming from the heart of everyone in the assembly. Is everyone making that prayer? And then, it is important what happens there. It's a prayer of gratitude. It's a prayer of gratitude that proceeds from the two things I say, the beneficials of God. One thing that we are going to do, to look at for our Eucharistic spirituality, is gratitude. Someone who is not grateful cannot celebrate the Eucharist. Or cannot celebrate the Eucharist, the wealthy, because gratitude, the Eucharist's name is thanksgiving, thanksgiving presupposes gratitude. For creation and the church itself, as a voice of Christ. So, we have a agreement of Alexandria who said that the Christian owes God a lifelong gratitude. This is a true expression of reverence. I remember we have talked about all the leverants. We lack the leverants in the Eucharistic celebration now than before. Probably, what we are lacking more is gratitude for the things that we have. The many things that we have, the many things that we should thank God for, we are not grateful for. Therefore, lack of gratitude is totally lack of leverage. Because the two, they are twins. They are twins. The offering of the church consists in a prayer in which all our thoughts, given over to God, are wrapped up along with offering. So, which means what we are doing, we are offering ourselves. We are not only offering bread and wine, but we are offering ourselves in the offering we make at the Eucharist. At the Eucharist, that's what we are offering ourselves. So, natural gifts of bread and wine are recognized as a symbol of our internal oppression. What does that mean? It only means that when we are offering bread and wine, we are, they are a symbol of ourselves offering. And, unfortunately, now a day is that the masses, they are, they are not offering, offering has been reduced to money. This is why it's always important to, that the gifts of bread, if you are not offering anything, that the gifts of bread and wine are brought, either in a procession or in another way, but they are coming from the heart of the people, carried by the people to the order. Because in that, there is a symbol of the community itself, offering itself to the Lord. So, the ceremony of presentation gave a strong sacrificial element. It means that I am offering myself. The community is offering itself in the gifts the community brings. So, this is the structure of the mass of justice. At the very beginning, there is the word of God, the greeting, the readings. There are two. There is the, the litage of the word is the, the mass is divided into two. First, the litage of the word, that begins with the greetings, the readings, the homily and common prayers. Then, the kiss of peace ends the first part of the prayer. Secondly, there is the litage of the Eucharist, which begins with the presentation of gifts. And then the Eucharistic prayer, that is prayed by one individual among the members of the group who is presiding. And at the end of the Eucharistic prayer, there is a great amen. And then there is a fraction. Fraction is the breaking of the body and blood of whom? I mean, breaking of the bread. After their bread is broken, then there is communion, then there is dismissal, there is then correction for the poor. This is the mass in the church of Justin Martin. So what do we learn from that? What do we learn to show the glory, the two parts of the mass? So when I was saying in the beginning that the, at different epochs, mass has been celebrated differently, but keeping the central truths of the mass. Here are the central truths. First of all, is the litage of the word, is the first truth of the Eucharistic celebration. The litage of the word concludes with the prayers of the first, and then the litage of the Eucharist. This is very important. Important because the sacrament of the Eucharist without the word of God is not the sacrament. Because it is the word of God who is received to us that the word of God becomes flesh in the sacrament, through the sacrament of the Eucharist. So the word is spoken, takes flesh in the sacrament. So there are two tables at the very beginning of the air essentialist celebration of the mass, the table of the word and the table of the Eucharist. If you don't have this table, one weakens. If you don't have these two tables, one is weakens. Two, then there is no specific prayer as I have said here. So it means that only those that had the capacity in their mind to construct a prayer could preside over the prayer. There are no seminaries in this time to train priests, is the preside that, who does that? Then the participation of the faithful is an amen, the collection is not forgotten. Its purpose is sharing the goods between the rich and the poor. So if we celebrate the Eucharist, we forget those components, especially the last, the components of the sick, the components of the poor, we have reduced the mass to me, to myself. The mass is not meant for me. It is the salvation in the, in the Christian doctrine is not my salvation. There is no salvation of an individual without the rest. So the Eucharistic prayer is a central prayer of the Rachel of the Eucharist. It is a fundamental prayer of thanksgiving of praise to God. So down the century, these prayers have appeared in many forms and with a variety number of elements, different elements, with different elements. When the scholars speak of what we are quoting the Eucharistic prayer, they use the anem to hide it from children. They say, "Anaphora" instead of simply Eucharistic prayer. So when you find the way the anaphora, it only means the Eucharistic prayer. Why the anaphora? The anaphora is coming from Greek, anaphora, which means an offering. So the Eucharistic prayer is an offering. In Latin, instead of anaphora, in Latin they say, "Aptio-sapriphitch, making of ophari." Or, or "Aptio of Blasionis, prayer of ophari." Latin has so many, many other ways of saying the same thing. So they have préx, which is prayer, or préxio, which means that it a public declamation of an oration of an offering. In the German Catholic Church, in the 4th century, this prayer came to be known as the canon, the Roman canon. The Roman canon is the rule of standard of prayer, of the prayer of the Eucharist. So the Roman canon is the Eucharistic prayer number one. By the way, I just stopped. How many Eucharistic prayers do we use in the U.S.A? Four, Eucharistic prayer number one, number two, number three, number four. Any other idea? No, is there not four? Two, five, two, one. No, there are two. How many days? Twelve, one, three, two, three, four. One, two, three, four. And then we have two prayers for reconciliation, Eucharistic prayers of reconciliation, two of them. And then we have four Eucharistic prayers in the various needs of the church. These four prayers have been accepted by the Peace Corps Conference that are found in the Roman mythos. The first is that Christ is our way to salvation. Christ walks along with His people on the way to salvation, and the needs of praying for the needs of the world. And then the fourth one prays for the situation of the pilgrim church. So all these, therefore, differently prayers, apart from the four, the original four, apart from the prayers of the reconciliation, two reconciliation, they are other four. And then there are two others for Eucharistic prayers with the children. So when you are praying only with the children, there is a particularly Eucharistic prayer that you use for children, which is more dialled with it, because you cannot just read the Eucharistic prayer number one for children, all of them will sleep, or they will start playing. They will start playing. So there is a prayer that we use for dialled with it so that you keep them engaged. So the Roman canon is the Eucharistic prayer number one. And in the Catholic Church in the West for 1,500 years has been the only prayer of the church. It is only the Eucharistic prayer that the church used. It is only the letter that you begin. We come with the Eucharistic prayer number two, Eucharistic prayer number three, Eucharistic prayer number four, and these other Eucharistic prayers that I have here. So that we have here, what we have here is that in the English we have been, this prayer has been coded, the prayer of consecration. When does the consecration take place? When does the consecration of the body and blood of Christ take place? After the Eucharistic prayer. After the Eucharistic prayer, when does the body and blood of Christ become the body and blood of Christ? When the priest lays hands and what does he say when they lay hands, they call for what? When the priest says, this is my body. When the priest says, this is my body. How does what do you say? Once you say the prayer, he says, take this, eat of it, this is my body. This is my body. He says, that's when the consecration takes place. He says, when you make the sign of the cross, the truth of the matter is that all that is important. But the consecration is the whole Eucharistic prayer. It's the whole Eucharistic prayer until when we reach the great amen after, through him, with him and with him and what. And then all of us say, amen. There are two because this is a discussion we will look at. Others will say it is at the epiclysis or the calling, the evocation of the Holy Spirit. When he says, the priest says, come upon this gift to make the body that they may become the body and blood of Christ. Others have said, no, when the priest says, take this, this is my body. This is my breath. There are variations to this. The Eastern Church, the Church in the East, from the very beginning, the consecration took place at the invocation of the Spirit. Azic, what happened, when the Holy Spirit of the shadow of the Mary, the Holy Spirit brought forth the incontinent way into the womb of Mary. So they say, at that point, when the priest invokes the Spirit, the word of God takes flesh in the elements of bread and the wine. The Western Church said, it is at the word of the institution. The institution narrative is those words of whom this is my body, this is my blood. Why the West said this is an institution narrative from Ambrose. The Ambrose of Milan was God created everything through his way. When he said, let there be light, there was light. Let there be this and then the word created. And here, the words of Jesus are creative. When he says, this is my body, then it happens in the elements. Body, which one is correct among the two? Which one is correct? Both of them are correct. Therefore, what creates the body and bread of Christ is the whole Eucharistic prayer with the epiglassis, the institution narrative, everything together. Apart from that, there is also another thing. Under the institutional narrative, there is a prayer, again asking the Holy Spirit to change us into the body and the blood of Christ. I mean to change us into the body of Christ, to make us a church. So all that, if someone asks you, when does the body and when does the bread and why you become the body and blood of Christ, the answer is when the priest has finished the Eucharistic prayer. For sure, when we say the words of institution, because this is a tradition of the Latin tradition from the very beginning, once you say the words of the Eucharistic bread, the priest knows down, recognizing that something has happened. Secondly, when they say the words of the Captain, they knew to say something has happened here. You knew because God is there, present Jesus, such as the body and blood of taking place. So this is what we have in this. I just, I just respond to the two questions. The first question from Barbara was to say why would Christians not want to receive the Eucharist from the very minister, they would want to go and receive the Eucharist from the hands of the priest. Some, even when there is a permanent deacon, they would want the wooden, they would eventually, the line of the permanent deacon to the line of the priest. There are a lot of things here. The first thing is the understanding of purity, purity in relation to sex. People think that these are married because they are married, they cannot give the Eucharist to me in a pure way. So I want to receive from a hand of a priest who may not have been contaminated from a conjugal direction. And that, for the long time of the church, the teaching on sex is the consequence of lack of understanding that even until now we still evade someone, even the deacon, because we have a suspicion that they might have engaged themselves in this body. If we understood that sex is ordered in the plan of God, and it's a good thing, it's a teaching that we, you and me, have to impart on the people. That the Eucharist is not divided by because I am receiving it from the hands of a very person. So your question was in relation to the offering we make, the offering we bring at the order should be the offering we ourselves are making to God. Together with the bread and wine that we bring, we are bringing ourselves to God as an offering. And the question was that why do people don't believe in this? This is the path of what I began with this class, the reality of the supernatural and the natural. When the supernatural has collapsed into the natural, no one in the Eucharist doesn't make any sense. It's like another thing. So is this the teaching of the church that we program again those things that God exists? Christ is our savior. And he has made his pronouncement that he lives with us. And that all of us we find salvation in these concrete sacramental things like the sacrament of the Eucharist, that leads us to God. And finally all of us are looking for eternal ahead, the supernatural and the natural. What I am talking about is the supernatural. I am talking the things that make the whole reality as God exists and we are coming from God. Now the natural is beginning from this earth. You begin instead of beginning with God, you begin with the chariot to the other people. There are people that promote God. The chariot I do will settle you. So you are beginning from here. The chariot I do will serve me. But the chariot you do if it is not done for God's sake is not sacrificed. Thank you very much. Glory be to the Father and to the Son and to the Holy Spirit as it was in the beginning, shall be brought without him. Merry seat of wisdom. Thank you very much. [BLANK_AUDIO]