I recently made a video on the symbolism of the beatitudes and trying to show structurally and symbolically how the beatitudes give us an example or kind of a pattern of how high things relate to low things, of how Christ is really there to fill up the world, fill up the hierarchy, and how he demonstrates how acting a certain way below will make you participate,

become fruitful, will make you the body of that which is above, the kingdom of heaven.

All of these types of images that Christ uses require us to be in a certain stance face to what

is above so that we can receive from above and manifest it in the world.

So I was trying to show a little bit how this is really the symbolic pattern and how Christ

really fills up the hierarchy. And of course, this prompted the usual types of comments

that Christianity is a religion of resentment, a religion of bitterness, a religion of the weak, all of this type

of thinking, which, you know, obviously comes from a kind of Nietzschean perspective and usually

has even more unsavory elements in those types of comments. And so although to a certain extent

Christianity does show the value of that which is below and how it participates in that which is above, and so there can be a way of showing the meaning of weakness or the meaning of submission, all of these types of things are shown in Christianity, but it doesn't bring

about this notion of resentment and this, especially the idea that Christians are somehow

revolutionary and that this type of thinking leads to revolutionary action or to a revolutionary

mindset. So what I want to do is I want to look at two parables that Christ talked about

to maybe try to put that to rest once and for all to try to show once again the same pattern of how

Christ gives us an example of how things from above manifest below and how it fills up the world,

what that looks like, but in a way that there is no way that

you could see it as a form of revolution. So those two variables will be the parable of the wicked

husbandmen and the parable of the wedding feast.

Music This is Jonathan Peugeot. Welcome to the symbolic world.

So when we're reading these passages, I would suggest that you always keep in mind the general symbolic pattern, this basic pattern of reality, the mountain of paradise, as being this kind of cosmic mountain, which moves from a place where heaven and earth

meet at the top, where it's the top of the mountain or the Holy of Holies of the temple, this place

of theophony, which then moves down into the world and manifests itself, but also tends to lose

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