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THE SYMBOLIC LANGUAGE OF THE LITURGY

Standing or kneeling during liturgical prayer is anything but indifferent. Every gesture somehow falls within that dimension of announcement and instruction which is an integral part of the liturgical action and therefore cannot be left to the temporary taste of each individual.

— Liturgical ministry —

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The liturgy is undoubtedly an announcement of salvation, but above all concrete communication of this salvation, which is expressed through gestures and attitudes. Consequently the liturgy does not only use words, but also of symbolic language; he uses signs that evoke the mystery and already give a foretaste of it, as many prayers after communion recall.

When preparing a liturgical celebration we cannot forget this fundamental dimension at all, otherwise we risk overestimating the secondary and forgetting the essential; to have a beautiful, spectacular "ceremony"., which pleases the eye, but which leaves the heart empty; you risk saying a lot of words, but not to communicate anything at all.

FROM WALKING TOGETHER TO THE LITURGICAL PROCESSION

When it comes to procession, thoughts immediately turn to those public processions with images or statues of the Virgin Mary or the Saints. Processions that do not always constitute a clear and correct symbol of the Christian mystery, above all because heavy folkloric elements often intervene in them; and I say folkloric when things, after all, they're fine.

Every procession, even those that are done in church during Mass (entrance, presentation of gifts, Communion, etc.), has the aim of expressing the path of the Church, of the new people of God, towards the new temple and the new Jerusalem (cf.. AP 21,2), following in the footsteps of Christ.

The reference we can make, thinking about the procession, is at the Exodus: the event that saw the twelve tribes of Israel united on the same path. A journey guided by Moses and which brings together an entire people in its widest variety. A path that, according to the Bible, it has a fundamentally cultic purpose: God summons his people to worship him (cf.. Is 5,3). A journey that is undertaken in the name of union and which has a destination beyond the Red Sea, beyond the Jordan, beyond the waters of death. A path that is continually comforted by the real and mysterious presence of the Lord, who speaks to his people and gives them the law of life.

The procession is meant to remind us of this: we are Christians if we are on a journey; and we are not alone in making this journey, but we do it together with other brothers, supported and accompanied by the presence of the Risen One, as they summarize well, in sequence, the extraordinary images of the story of the disciples walking with Jesus towards Emmaus (cf.. LC 24,13-35).

STANDING AND KNEELING

Standing or kneeling during liturgical prayer he is anything but indifferent. Every gesture somehow falls within that dimension of announcement and instruction which is an integral part of the liturgical action and therefore cannot be left to the temporary taste of each individual. The attitudes to be assumed during the liturgical celebration are neither casual nor aimed at efficiency or external order. That is, they do not serve to change position to avoid boredom and tiredness, nor to make the ceremony more pleasing to the eye. I'm, rather, true symbolic actions. Among these, standing is undoubtedly one of the most important and significant.

Standing because children of God resurrected with Christ. The iconography of the catacombs always presents us with the figure of the standing person praying. Furthermore, it is symptomatic that the priest at the altar, since the beginning, say all presidential prayers standing. It is then very significant that in the ancient Church, according to many authoritative testimonies, it was even forbidden to kneel on Sunday and during the fifty days of Easter.

Standing it is therefore the normal attitude of the Christian who, even if a sinner, he is aware of his dignity as a child of God, received from that Jesus who died and rose again for the salvation of all.

In liturgical prayer the Church wants to make this announcement. In private, then, everyone can take the attitude they want. The conciliar reform therefore did not "secularize" the liturgy, but he gave it back its symbolic charge and also its function as an announcement to the world.

Standing waiting for the Lord to come. Standing in liturgical prayer also has a further meaning, always linked to the announcement of the Paschal mystery. That is, it is the eschatological announcement, of Christian life as the expectation of the final coming of Christ. Jesus himself invites his disciples to be like those servants who stand, with the belt around his hips and the lamps lit, they await their master when he returns from the wedding to open the door immediately as soon as he arrives and knocks (cf.. LC 12,35).

With this awareness it is beautiful and moving to pray standing. How beautiful and moving it is to walk together and on our feet to welcome the Body of Christ, true manna and bread come down from heaven, to support our journey towards eternity, towards those new heavens and that new earth. There are those who with Christ have conquered sin, standing, they sing the song of Moses and the song of the Lamb eternally before God (cf.. AP 15,2-3).

On your knees yes, but to get up again. Kneeling is also a significant attitude, which however finds its origin and space above all in private prayer. In fact, it expresses awareness of one's poverty, of one's sin. For this reason the attitude of kneeling entered the liturgy very slowly and with a certain parsimony, hand in hand with the spread of penitential rites, linked above all to the celebration of public penance. Liturgical attitudes that give space to kneeling are rare; moments that appropriately express the humble adoration and supplication of a whole people who feel crushed not so much by their own sin but rather by the infinite love of God. The General Instruction of the Roman Missal provides:

«They then kneel at the consecration, unless the state of health prevents it, the narrowness of the place, or the large number of those present, or other reasonable grounds. Those who do not kneel at the consecration, make a deep bow while the priest genuflects after the consecration" (n. 43).

In fact, one kneels not before the memory of a past event, but before the death and resurrection of the Lord who in that moment becomes truly present on the altar: and it is precisely because that death is already victorious, it's already Easter, that the knee bent before it is never the last word. But precisely thanks to this great love, man can and must get up to walk quickly towards that nuptial encounter which will make us fully participants in that divine life that is already within us and gives us the honor of standing before God as children.. Precisely for this reason in front of the tabernacle, in front of the maximum sign of that love that paid for our dignity, in private prayer of adoration, the normal attitude that comes naturally to us is to prostrate ourselves on our knees.

SIT TO LISTEN

Before the liturgical reform of the Second Vatican Council, sitting in Church was a simple functional attitude for the assembly; for the various ministers, sometimes, it was even regulated by meticulous choreographic details: body erect, hands on knees, feet together, hat on his head, various bows… Today, thanks to the reform of the Council which brought the liturgy back to its original sobriety, even sitting has returned to having a predominant symbolic function. In fact, nothing in the liturgy must be simply functional or worse, choreographic and ceremonial. For this reason it is important to know the meaning of these gestures in order to accept them and carry them out with the joy and enthusiasm of those who are aware of becoming in some way, with his person, sacramental instrument of announcement for the world.

Sign of listening. Within a liturgical celebration, sitting takes on precise meanings, out of any ambiguity and for this reason this attitude is not left to the individual taste of the moment. First of all, sitting is a sign of confidential interior listening, respectful and meditative. A listening experience that therefore matures deep feelings and courageous decisions. It is certainly no coincidence that even in human relationships when one wants to truly give space to listening to the other, we sit opposite each other. The norms of the Roman Missal remind us: «The prayer is over (collection) the reader goes to the ambo and proclaims the reading; everyone listens to it sitting down" (PNMR, 89). The rule is clear: it doesn't say that everyone reads for themselves. Because of this, while recognizing the positive services rendered by the "Mass leaflets", it is always legitimate and necessary to ask ourselves whether the price being paid is not too high. If in fact everyone or almost everyone reads on their own, the symbolic attitude that lies at the origin of sitting is nullified!

A Word that is addressed to a united people. But this attitude of listening described above is so important? It would not be enough for everyone to read the Word carefully on their own and try to put it into practice? A big temptation of which we are victims is that of being extremely insensitive to the liturgical dimension and of evaluating things only from an individual and moral efficiency perspective.. In doing so, however, we forget that Sacred Scripture is not primarily a book of meditation, but a word that God addresses to his people, a Word that aims above all to make the Church: «The people of God are gathered first and foremost through the Word of the living God» (Priesthood, n. 4).

The attitude of those who are seated and attentive to what is proclaimed therefore reveals the primary function of the Word of God which is to establish a dialogue of love not so much with individuals, but rather with the entire people of God, with the entire assembly considered as a single entity, in which the whole Church is visibly represented and truly present.

Here then is the ultimate meaning of every gesture described here: walk, stand, kneel, sit are not a script to be performed nor an ornament that veils otherwise poor words. The body of the assembly, in its moving and its stopping, it does not simply describe the faith of the Church: he does it. For this reason, no liturgical gesture can be left to chance or to the taste of the moment - because it is precisely through those gestures, even before through words, that the announced salvation becomes concretely present among his people.

From the island of Patmos, 26 September 2026

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THE SYMBOLIC LANGUAGE OF THE LITURGY

Whether one stands or kneels, the posture assumed during liturgical prayer is anything but indifferent. Every gesture belongs, in some sense, to that dimension of proclamation and instruction which is integral to the liturgical action, and therefore it cannot be left to each person’s passing preference.

— Liturgical pastoral care —

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The liturgy is undoubtedly an announcement of salvation, but above all it is the concrete communication of that salvation, expressed through gestures and postures. The liturgy therefore does not rely on words alone, but also on symbolic language; it uses signs that evoke the mystery and already let us taste it in advance, as many post-communion prayers recall.

In preparing a liturgical celebration, this fundamental dimension can never be forgotten, or we risk overvaluing what is secondary and losing sight of what is essential — risk turning it into a beautiful, spectacular “ceremony” that pleases the eye but leaves the heart empty; risk saying a great many words while communicating nothing at all.

FROM WALKING TOGETHER TO THE LITURGICAL PROCESSION

When we speak of a procession, our thoughts turn at once to public processions carrying images or statues of the Virgin Mary or the Saints. Such processions do not always constitute a clear and correct symbol of the Christian mystery, not least because they are often burdened with heavy folkloric elements — and I say “folkloric” when, all things considered, matters have gone well.

Every procession, including those that take place inside the church during Mass (entrance, presentation of the gifts, communion, etc.), is meant to express the journey of the Church, the new People of God, toward the new temple and the new Jerusalem (cf. Rev 21:2), following in the footsteps of Christ.

The reference we can draw, thinking of the procession, is to the Exodus: the event that united the twelve tribes of Israel in a single journey. A journey led by Moses, gathering an entire people in all its breadth and variety. A journey which, according to the Bible, has a fundamentally cultic purpose: God summons his people so that they may worship him (cf. Ex 5:3). A journey accomplished in unity, with a destination beyond the Red Sea, beyond the Jordan, beyond the waters of death. A journey continually accompanied by the real and mysterious presence of the Lord, who speaks to his people and gives them the law of life.

The procession exists to remind us of this: we are Christians only if we are on the move; and this journey is not one we make alone, but together with our brothers and sisters, sustained and accompanied by the presence of the Risen One — as the extraordinary sequence of images in the story of the disciples walking with Jesus toward Emmaus so beautifully sums up (cf. Page 24:13-35).

STANDING AND KNEELING

Whether one stands or kneels, the posture assumed during liturgical prayer is anything but indifferent. Every gesture belongs, in some sense, to that dimension of proclamation and instruction which is integral to the liturgical action, and therefore it cannot be left to each person’s passing preference. The postures to be assumed during the liturgical celebration are neither arbitrary nor ordered toward mere efficiency or outward tidiness. They do not exist simply to change position out of boredom or fatigue, nor to make the ceremony more pleasing to the eye. They are, rather, true symbolic actions. Among these, standing is undoubtedly one of the most important and significant.

Standing, because we are children of God risen with Christ. The iconography of the catacombs always depicts the figure at prayer standing upright. It is likewise telling that, from the earliest times, the priest at the altar says all the presidential prayers standing. And it is deeply significant that, according to many authoritative witnesses, the early Church forbade kneeling altogether on Sundays and throughout the fifty days of Easter.

Standing, then, is the normal posture of the Christian who, sinner though he may be, is conscious of his dignity as a child of God, received from that same Jesus who died and rose again for the salvation of all. In liturgical prayer the Church wishes to make this proclamation. In private prayer, everyone is free to take whatever posture they wish. The conciliar reform, then, did not “secularize” the liturgy; rather, it restored to it its symbolic power and its function as proclamation to the world.

Standing, in expectation of the Lord who comes. Standing in liturgical prayer carries a further meaning as well, still tied to the proclamation of the paschal mystery: it is the eschatological announcement, Christian life as the expectation of Christ’s final coming. Jesus himself invites his disciples to be like those servants who, standing, with their belts fastened and their lamps lit, wait for their master to return from the wedding feast, ready to open the door the moment he arrives and knocks (cf. Page 12:35).

With this awareness, it is beautiful and moving to pray standing. Just as it is beautiful and moving to walk together, and standing, to receive the Body of Christ — true manna, bread come down from heaven, to sustain our journey toward eternity, toward those new heavens and that new earth. There, those who with Christ have conquered sin stand and sing forever before God the song of Moses and the song of the Lamb (cf. Rev 15:2-3).

Kneeling, yes — but in order to rise. Kneeling is likewise a significant posture, though it finds its origin and its place above all in private prayer. It expresses an awareness of one’s own poverty, one’s own sin. For this reason, kneeling entered the liturgy only very slowly and sparingly, in step with the spread of penitential rites, tied above all to the celebration of public penance. There are few liturgical moments that make room for kneeling — moments that fittingly express the humble adoration and supplication of a whole people who feel overwhelmed not so much by their own sin as by the infinite love of God. The General Instruction of the Roman Missal states:

“The faithful should kneel at the consecration, unless prevented by reasons of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel ought to make a profound bow when the priest genuflects after the consecration” (no. 43).

We kneel, in fact, not before the memory of a past event, but before the death and resurrection of the Lord, who at that very moment becomes truly present on the altar: and it is precisely because that death is already victorious, is already Easter, that the knee bent before it is never the last word — so that the acclamation “We proclaim your Death, O Lord, and profess your Resurrection until you come again” might, implicitly, sound like standing before the Risen One, living and true. But it is precisely because of this immense love that man can and must rise again, to walk swiftly toward that nuptial encounter which will make us fully sharers in that divine life already within us, and which grants us the honor of standing before God as his children. It is for this same reason that before the tabernacle — before the supreme sign of that love which paid the price for our dignity — the posture that comes to us spontaneously in private adoration is to prostrate ourselves on our knees.

SITTING TO LISTEN

Before the liturgical reform of the Second Vatican Council, sitting in church was, for the assembly, largely a simple matter of practicality; for the various ministers, at times, it was even governed by meticulous choreographic detail: an upright body, hands on the knees, feet together, biretta on the head, various bows… Today, thanks to the Council’s reform, which restored to the liturgy its original sobriety, sitting too has recovered a predominantly symbolic function. Nothing in the liturgy, in fact, should be merely functional or, worse, choreographed and ceremonial. This is why it matters to understand the meaning of these gestures, so as to embrace and perform them with the joy and enthusiasm of one who knows that, through his own person, he becomes in some way a sacramental instrument of proclamation to the world.

A sign of listening. Within a liturgical celebration, sitting takes on precise meanings, free of any ambiguity, and for this reason the posture is not left to individual taste in the moment. First, sitting is a sign of confidential, interior, respectful and meditative listening — a listening that matures deep feelings and courageous decisions. It is surely no accident that, even in human relationships, when we truly wish to make room for listening to another, we sit down facing them.

The norms of the Roman Missal remind us: “When the prayer has ended, the reader goes to the ambo and proclaims the reading; all listen while seated” (GIRM, 89). The rule is clear: it does not say that everyone reads for themselves. For this reason, while acknowledging the real service rendered by the “Mass leaflet,” it remains right and necessary to ask whether the price we pay for it is not too high. For if everyone, or nearly everyone, reads on their own, the symbolic gesture at the root of sitting is emptied of its meaning.

A Word addressed to a people united. But is this attitude of listening really so important? Would it not be enough for each person to read the Word attentively on their own and strive to put it into practice? A great temptation to which we fall victim is that of being largely insensitive to the liturgical dimension, judging everything only in individual and moral-efficiency terms. In doing so, however, we forget that Sacred Scripture is not, first and foremost, a book for meditation, but a word that God addresses to his people — a Word whose primary aim is to build the Church: “The People of God is formed into one, in the first place, through the word of the living God” (Priesthood, no. 4).

The posture of those who sit attentively to what is proclaimed thus reveals the primary function of the Word of God: to establish a dialogue of love not so much with individuals as with the whole People of God — with the entire assembly considered as a single subject, in which the whole Church is visibly represented and truly present.

Here, then, is the ultimate meaning of every gesture described above: walking, standing, kneeling, sitting are not a script to be performed, nor an ornament veiling words that would otherwise be poor. The body of the assembly, in its moving and in its stillness, does not merely describe the Church’s faith: it enacts it. This is why no liturgical gesture can be left to chance or to the whim of the moment — because it is precisely through these gestures, even before words, that the salvation proclaimed becomes concretely present in the midst of God’s people.

From The Island of Patmos, 26 September 2026

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THE SYMBOLIC LANGUAGE OF THE LITURGY

Standing or kneeling during liturgical prayer is not at all indifferent. Each gesture forms part, in some way, of that dimension of announcement and instruction that is an integral part of the liturgical action, and therefore it cannot be left to the momentary pleasure of each one.

— Liturgical Pastoral —

.

.

The liturgy is undoubtedly an announcement of salvation, but above all concrete communication of that salvation, which is also expressed through gestures and attitudes. That is why the liturgy does not use only words, but also of symbolic language: uses signs that evoke mystery and that, somehow, They let us taste it beforehand, as many prayers after communion remember.

When preparing a liturgical celebration this fundamental dimension cannot be forgotten at all; Otherwise there is a risk of overvaluing the secondary and forgetting the essential.: to make a spectacular “ceremony”, that satisfies the eye but leaves the heart empty; There is a risk of saying many words without communicating anything at all..

FROM WALKING TOGETHER TO THE LITURGICAL PROCESSION

When talking about procession, The thought immediately runs to those public processions with images or statues of the Virgin Mary or the Saints. Processions that, in fact, they do not always constitute a clear and correct symbol of the Christian mystery, especially because heavy elements of folklore often intervene in them; and I say folkloric when things are going well.

All procession, including those done in church during Mass (Prohibited, presentation of gifts, communion, etc.), Its purpose is to express the path of the Church, of the new people of God, towards the new temple and the new Jerusalem (cf. AP 21,2), following in the footsteps of Christ.

The reference we can make, thinking about the procession, It's the Exodus: event that united the twelve tribes of Israel on the same path. A path guided by Moses that brings together an entire people in its widest variety. A path that, according to the bible, It has a fundamentally cultic purpose: God summons his people to worship him (cf. Ex 5,3). A path that is carried out under the sign of union and that has a goal beyond the Red Sea, beyond the Jordan, beyond the waters of death. A path continually comforted by the real and mysterious presence of the Lord, who speaks to his people and gives them the law of life.

The procession is intended to remind us of this: We are Christians if we are on the way; and we do not travel this path alone, but with other brothers, sustained and accompanied by the presence of the Risen One, as a summary, in its sequence, the extraordinary images of the story of the disciples who walk with Jesus towards Emmaus (cf. LC 24,13-35).

STANDING AND KNEELING

Standing or kneeling during liturgical prayer is not at all indifferent. Each gesture forms part, in some way, of that dimension of announcement and instruction that is an integral part of the liturgical action, and therefore it cannot be left to the momentary pleasure of each one. The attitudes that must be assumed during the liturgical celebration are not casual nor are they ordered to efficiency or external order.. They are not used to change posture to avoid boredom or fatigue, nor to make the ceremony more pleasing to the eye. Son, rather, true symbolic actions. Among them, standing is undoubtedly one of the most important and significant.

Standing because we are children of God resurrected with Christ. The iconography of the catacombs always presents the figure of the praying man standing. Besides, It is significant that the priest, at the altar, say from the beginning all the presidential prayers standing. And it is very significant that in the ancient Church, according to numerous authorized testimonies, It was even forbidden to kneel on Sunday and during the fifty days of Easter.

Stand is, therefore, the normal attitude of the Christian who, even though I am a sinner, He is aware of his dignity as a child of God, received from that Jesus who died and rose again for the salvation of all.

In liturgical prayer The Church wants to make this announcement. In private, instead, everyone can assume the attitude they prefer. The conciliar reform, therefore, has not “secularized” the liturgy, but has given it back its symbolic load and also its function of announcement to the world.

standing, waiting for the Lord to come. Standing in liturgical prayer also has a further meaning, always linked to the announcement of the paschal mystery. It is about, indeed, of the eschatological announcement, of the Christian life as awaiting the final coming of Christ. Jesus himself invites his disciples to be like those servants who, standing, with the waist cinched and the lamps lit, They wait for their lord when he returns from the wedding, to open it as soon as it arrives and knocks (cf. LC 12,35).

With this awareness it is beautiful and moving to pray standing. How beautiful and moving it is to walk together and, standing, receive the Body of Christ, true manna and bread from heaven, to support our path to eternity, Towards those new skies and that new earth. Over there, those who have overcome sin with Christ sing standing, eternally, before God, the song of Moses and the song of the Lamb (cf. AP 15,2-3).

On your knees yes, but to get up. Being on your knees is also a significant attitude, which, however, finds its origin and its place above all in private prayer. Expresses awareness of one's own poverty, of one's own sin. That is why the attitude of kneeling entered the liturgy very slowly and with a certain parsimony., at the same rate that penitential rites spread, linked above all to the celebration of public penance. There are few liturgical moments that give space to be on our knees.; moments that opportunely express the humble adoration and supplication of an entire people who feel overwhelmed, not so much because of his own sin, how much for the infinite love of God. The General Ordination of the Roman Missal provides:

«Let them kneel in the consecration, unless health prevents it, the narrowness of the place, the large number of faithful present or other reasonable causes. Those who do not kneel for the consecration bow deeply while the priest genuflects after the consecration. (n. 43).

We kneel, indeed, not before the memory of a past event, but before the death and resurrection of the Lord, that at that very moment becomes truly present on the altar: and it is precisely because that death is already victorious, It's already Easter, so the knee bowed before her is never the last word - so the acclamation "We announce your death, we proclaim your resurrection. ¡Ven, Lord Jesus!» could implicitly sound like standing before the Risen One, alive and true. But it is precisely thanks to this great love that man can and must rise to walk without delay towards that nuptial encounter that will make us full participants in that divine life that is already in us., and that grants us the honor of standing before God as children. For that very reason, before the tabernacle, in front of the supreme sign of that love that paid for our dignity, In the private prayer of adoration the attitude that springs spontaneously to us is that of prostrating ourselves on our knees..

SITTING TO LISTEN

Before the liturgical reform of the Second Vatican Council, sitting in church was, for the assembly, a practically functional attitude; for the different ministers, instead, sometimes it was even regulated by minute choreographic details: upright body, hands on knees, feet together, biretta on the head, various inclinations… Today, thanks to the reform of the Council that has returned to the liturgy its original sobriety, sitting has also recovered a predominantly symbolic function. Nothing in the liturgy, indeed, must be simply functional or, even worse, choreographic and ceremonial. That is why it is important to know the meaning of these gestures to accept them and perform them with the joy and enthusiasm of someone who is aware of becoming, somehow, with his own person, into a sacramental instrument of announcement to the world.

Listening sign. Within a liturgical celebration, sitting takes on precise meanings, free of all ambiguity, and that is why this attitude is not left to the individual pleasure of the moment. First of all, sitting is a sign of confidential listening, interior, respectful and meditative; a listen that, for it, makes deep feelings and brave decisions mature. It is no coincidence that also in human relationships, when you really want to give space to listen to the other, let's sit in front of each other.

The norms of the Roman Missal remind us: «Finishing the collect prayer, the reader addresses the ambo and proclaims the reading; "Everyone listens to it sitting down." (OGMR, 89). The rule is clear: It doesn't say that everyone reads on their own.. That's why, recognizing the positive service provided by the “little sheets of Mass”, It is still legal and necessary to ask ourselves if the price paid for this is not too high. Yes indeed all, or almost all, they read on their own, the symbolic gesture that is at the origin of sitting is emptied of meaning.

A Word addressed to a united people. But is this attitude of listening that we have just described really so important?? Wouldn't it be enough for each one to read the Word on his own?, carefully, and will strive to put it into practice? A great temptation of which we are victims is to be extremely insensitive to the liturgical dimension and value things only in terms of individuality and moral efficacy.. By doing so, however, we forget that the Holy Scripture is not, first of all, a meditation book, but a word that God addresses to his people; a Word whose main purpose is to make the Church: “The people of God are gathered first and foremost through the word of the living God.” (Priesthood, n. 4).

The attitude of those who remain sitting and attentive to what is proclaimed and revealed, therefore, the primary function of the Word of God: establish a dialogue of love not so much with individuals as with all the people of God, with the entire assembly considered as a single subject, in which the entire Church is visibly represented and truly present.

Behold, so, the ultimate meaning of each gesture described here: walk, stand, kneel, sit are not a script that is recited nor an ornament that disguises otherwise poor words. The body of the assembly, in its moving and in its stopping, does not simply describe the faith of the Church: to achieve. That is why no liturgical gesture can be left to chance or to the pleasure of the moment — because it is precisely through those gestures, even before through words, how the announced salvation becomes concretely present in the midst of his people.

Desde The Island of Patmos, 26 September of 2026

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