As a memento of 800, all the centenary years will carry that magic resonance, vaguely messianic, with blurred echoes of Parousia, as the restoration of an oíd dream. Then there are two different things in that nostalgia : Martha's share, a new Holy Empire ; and Mary's share, a spiritual Community of all Christians, symbolized by the Jubilee of Pardons, the Año Santo. This most lovely share has fallen to Compostela. Let us see how. The tenth century is still too gloomy ; the poor Christians disappear, overeóme by the glitter of arts and arms of their enemies. Round about the year 1000, the terrors of the millenium almost quench all energies. At Compostela only blood and smoking ruins can be seen : three years before 1000, Al-mansour, determined to finish for good with that spiritual focus wherefrom Christians obtained inspiration and strength, ransacked and burnt it, but Providence miraculously stopped his hand when he was about to profane and destroy the Apostle's tomb. But it is only towards 1100 (let us follow the dates in the architecture of the basílica of Santiago ; by that time the Doorway of Platerías has already been finished) that this belief in the ceremonial ransom and in the purification of consciences during the Jubilee takes shape. It only needs coxswains to steer it, and two appear of outstanding stature, who — we would say in today's language — syntonize in order to créate this universal celebration : at Compostela, Gelmírez, her first Archbishop, and in Rome, Pope Calixtus. I am now going to speak to you again in terms of this age so that you can understand who this Calixtus II was. You have probably read in the papers these last years that the European tendeney of M. Schuman and Herr Adenauer is due to their coming from territories of oíd Lotharingia, the intermedíate fringe of Charlemagne's Empire, which in the Treaty of Verdun (843) corresponded to Lothair, separating France and Germany, and whose high mission has always been equilibrium and conciliation. And it happens that Pope Calixtus was precisely Guy, Count of Burgundy, Archbishop of Vienne in the Dauphiné, who from that vital centre of Europe and especially from the great Benedictine Abbey of Cluny, and the Sanctuary of the Magdalen in Vézelay, also in Burgundy, saw swarms of pilgrims, like ants, off to Compostela. And as it seemed providential to him that they should go there, to the Far West of the time, away from the polemic áreas which provoked friction between Christians and, on the contrary, to the scene of that struggle of Christians for Spain's Reconquista, he created the Jubilee of the Holy Year in our country, for Christians of the whole world to meet here in peace and concord. This is in fact its fine "philadelphical" meaning — a spiritual meeting together in brotherly love (since just the same as, I hope, you know that there is another Toledo which is not Toledo, Ohio, you most surely know that there was another Philadelphia ?) That is how the twelfth-century passed away, the Año Santo Compostelano being already in forcé. Throughout the sounding-box which is the Christian West, every country receives the news that, on occasion of this jubilant celebration, the Church has bestowed on Compostela the special grace of a Plenary Indulgence. You remember that the remission of sins was the supernatural power that Jesús attributed to Himself and that most exasperated hypocrites and Pharisees. Nevertheless, all the spiritual renewal that the New Testament meant was precisely that Jesús proclaimed Himself "the sinners' friend" and transmitted to His Apostles this mission of forgiveness.