. [...] And there was a role .. So the man said used to go to Alexandria to sell some of the .. Once a year. .. He discharged all of his office. And he was very, very sad. I said to be successful with people, but he was dying.

[01:10]

And he was very depressed. It was very good. So one of the other ones asked to sit together with him. So he said, well, it's a great kind of destruction. And then he came back. who was a point superior to . He was . He was . Sometimes I've seen him. Sounds like . Is it possible to sail a ship or boat up to now? I thought they were very swiftly. Yeah. Yeah, they said . Very smart folks. Yeah.

[02:13]

Probably it says . It may be difficult at the time of the . But from the next day, . So we're My mention is to relate the fact that the ,, to which we also belong. And during the last year, we have celebrated the Saint Benedict. In fact, we belong to a beneficent tradition.

[03:16]

To belong to a tradition is one of the things that gives to a sense of identity, a sense of cohesion, a sense of orientation. And it's important to remember that our Western tradition follows very much to the Eastern tradition . So I'd like to give the historical background of that Eastern Egyptian tradition this morning before studying in detail some aspects of the community. We should remember that Egypt was extremely important in the history of . Egypt played a very important part in the development

[04:25]

some part of the 4th century, to net this development that took place there. All of the other regions of the world. But Monasteclite existed outside of Egypt at the same time as it was in Egypt before. Monasteclite at the end of the third, in the beginning of the 4th century, made its appearance simultaneously and spontaneously almost everywhere, growing out of the vitality of each local church. That development had its roots in various forms of treatment and more generally in a very widely spread movement of asceticism that was as old as the church itself.

[05:30]

Such asceticism as that practiced by the sons and the daughters of the cardinal in Syria and in misoglomerania went back to the gospel itself and was related to deeper spiritual coherence in the history of the people of Israel, to the ascetic coherence in the Jewish people had a tremendous influence on early Christianity, especially in Judeo-Christian churches in Syria . From that movement grew various types of communities inside of the church. And that evolved gradually into what we call monasticism. So monasticism is not something that was invented. as well as the normal group of programs of spirituality that were from the very start and that were rooted in the Jewish .

[06:37]

Two Hellenized Jews, Philo and Josephus, we know about the life of Essenes and Therapeutes in Syria and Egypt. And the discovery of . taught us much more about a large monastic settlement existing there at the time of Christ in .. So there was a monastic settlement in the program at the time of Christ. It was developed and flourishing at that time. And that monastic settlement made very well a community that received It's not clear . But Christ has certainly known that.

[07:40]

So when Christ came from Galileo to Judea, people use tools. This one, we use the . But usually it will take . And the route came here . So we have to pass near the . The desert of Judah. There are two lines . It is quite possible that . It was . And they were . And the lifestyle, despite .

[08:50]

The final problem of . How is it that there is no measurement? That's another question. They need the holy Christian people to show their identity as something different from those groups. And also, although they Their exterior way of life was very, very similar to what would be the like of the Egyptian, Syrian, Christian ones. The motivations, which would be different. Spirituality of the Essenes and the motivation of the were extremely different from those of the Christian ones. But their exterior way of life was strikingly similar. It was related to a rejection the authority of the and of the other priests established by .

[09:59]

So they rejected both the civil and religious authority of the people of Israel at that time. They rejected the ,, what they were expecting to decide. It was a dissociation from the rest of the people, and they considered themselves as the rest. And salvation was for them, through them, which has never been the position of Christians who have always really as part of the church community. There is no doubt that early Christian monasticism was committed in the gospel message. and in the spiritual experience of Israel. Nevertheless, Manasuzism is not something that's tough to strengthen us, neither something that is specific to it. More than 1,000 years before Christ, in Hinduism, during the Vedic period, monks existed in India.

[11:06]

There were mostly pilgrim monks, gathering in small ashrams, especially during the monsoon period, dedicating their life to prayer and meditation in a profound state of poverty and attachment. It has been said that monastic life was the best and most complete expression of the religious soul in it. There is, again, some historical evidence that a strong of monastic life existed in India before the Aryan invasion, before the Rishis going into the forest existed in India, before the Aryan invasion, and were only adequately integrated into the ,, but then they were completely integrated into the .

[12:16]

the priest camp. That's the reason why, at the time of Gita, there was a reform. And then appeared the Buddhist monastic. And Buddhism is basically, fundamentally, a monastic tradition. Although not everyone is expected to be a monk, at least not a priest. The monastic spirituality is at the root of the religion itself, the idea of renunciation, . You can see that Buddhism is a monastic religion. Even nowadays, in India, there is something like seven million . It's quite good. Yeah. the estimations of the government. Yeah.

[13:21]

Yeah. . And in ,, it's 200,000 months. And then you have other . other people . We don't have the . And something I find extremely important to remember is that when the The first was not the rishis went into the forest to seek God in India because more or less the time when .

[14:27]

And when you have the spiritual reform of Nida in India, it is a time of the great prophet of Israel . You see? So there is what to use a union called centralism, that the Spirit of God is walking in the same time, in the same way, in various parts of the world, in various religious traditions. You have the same spiritual movement in India and the people of Israel at the same time. So we cannot hear. analyzed the resemblance and the appearance between these forms of a monastic life and the Christian one. But it is worth noting, however, that the great rich said. And we may assume that the same spirit of God was active in both passages.

[15:31]

We could also mention the presence of communities of man, especially the disciples of . totally dedicated to the search and the contemplation of truth, and leading an exemplary aseptic law, . And it was in those Greek philosophical circles that a large part of our monastic vocabulary was developed. For example, there was anachesis, . The Greek monastic terminology was developed in those philosophical communities, . And therefore, . Between all those forms of classic life, from India to Athens, from Palestine, through Palestine, there were constant contacts and mutual influences. These contacts and influences remain obscure, but they certainly exist.

[16:32]

What we may conclude from that picture is that there is a human in human nature, a monastic dimension, what we call the monastic pocket, the leaders of the monastic pocket, which is something deep in the human psyche, the contemplative dimension. So every time a culture creates a certain degree of spiritualization, there are people who want to dedicate them totally to that dimension. And that's the reason why you find monastic life in other cultures, throughout other centuries, and also why monastic life has survived throughout all crisis and throughout periods of decadence. Although monastic life is very decadent at times, it remains something that is deep in nature, so there

[17:36]

There are all kinds of religious movement that came through the centuries. Once in a period or two centuries died in many ways very often, but has always come back to life. It is important to be aware of that broad historical context when we study the origins of Egyptian monasticity, because Alexandria was a cosmopolitan city, a great maritime capital, open to all kinds of economic, cultural, and spiritual influences from all parts of the world. That fact had certainly something to do with the astounding development of monasticity in Egypt. We must also remember that The Therapeutes, as mentioned by Philip, lived only a few kilometers south of Alexandria, very, very near the place of the desert of Nigeria.

[18:48]

And then the first Christian communities in Egypt had a strong Judeo-Christian ascetic movement of Judeo-Christianity passed into Egypt very rapidly. the Therapeutes in Egypt, the ,, the possibility of influence from all parts of the east coming to Egypt through Alexandria, all that explains to the extent of the astounding development in the .. Therapeutes are They are considered as one branch of the Assyrians. They are Jews living in communities. Their life is described by Josephus. And the description corresponds exactly to the description given of the Assyrians of the Assyrians.

[19:59]

They were in Egypt. I think we can consider they were the Assyrians of the Assyrians. Right. They survived the destruction of the Jerusalem and all that. Yeah. Now, before studying in greater detail the origins and the development of Egypt-ship monasticism, we must clarify what we understand about Egypt. When Egypt was annexed to the Roman Empire by Augustus, it was regarded into three provinces, which were called the in Egypt's purchase. Each one administered by a governor under the authority of a civilian to attack on the military general, called Duke, was in Alexandria. So you have a civil civilian governor and a military general in Alexandria supervising the position of the two provinces. And there is a governor in each one of the provinces. And the three provinces were

[21:03]

to which he is, at that time, normally reserved the name of Egypt. And then the ,, which correspond to the ,, and then the ,, which is . So what you read in the monastic sources, like in Kashin or ,, that they went to visit Egypt. When they mention Egypt, they mention the . Kashin will say, at times, This practice is done throughout Egypt and Tebaed. So it's clear that Tebaed and Egypt are two different things. But when we speak of Egypt, we understand what we think. But usually when the sources of that time speak of Egypt, they understand . So one question says, this practice is done throughout Egypt. Tebaed is very different. And it was very different . Egypt proper, that is the region of the Delta, was obviously in constant contact with Alexandria and received the influence of Greek foreign language.

[22:17]

But the Tiberian, which was far away and difficult to reach, had very little contact with the Greek capital, and the Greek language was unknown to the Coptic peasants of proper Egypt. This explains to a large extent Why monastic life developed quite differently in our average, with political influence. Even the capital spoke various language, and they didn't understand each other easily. You are here, and that area, and that area. This area just found it. and then the area of admin is big meaning and then the south is big language of the south

[23:31]

the Arabic . This was as well as the classic . It was called . And it was for a long time . But then became the most known language and became the liturgical language that survived for our time. And from one to the other, there is a tradition. So someone's being excited from this time, isn't it? But between someone who was speaking ,, that was very difficult to understand each other.

[24:46]

So . So we have to remember that also that all the monastic sources of were written in . And it sounded different that some of them were translated . In all the literature of ,, you find almost . But those two circles evolved differently. And they are also different spirituality to see . You'll see a few words about the development of Lower Egypt, Turks. The great name of Lower Egypt is Antony, and the great name of Upper Egypt is Paconeus. Antony was a bit older than Paconeus. We drew to the desert before him.

[25:47]

So I shall not speak of Antony, but sure. No, dates are this. It asked me that Antony And he was probably one year old, so supposed to be more than two years old. Then he died in three acres. Yeah. So the only date, which is And he lived up to 11, 13 years.

[26:58]

It is exploring that, well, in 15 years, we are 21. And we know that . But this can be basically a figure. Kyle's acceleration showed that he reached a very old age. It's what Athanasios want to say, that Antony reached a very old age. And he gave the figure of . But I asked about to know what that. Anyway, even if we accept the case, St. Pacumius was born in 1992. So he did those that now, OK? And then he went into desert 40 years before the birth. Pacumius died in . This span of life is much shorter.

[28:04]

If you believe St. Jerome, the first time we heard it followed, we took the desert in two or eight days, one year before the birth. But those lives are the parts by . Well, even if the life would end to me by . presentation of the spirituality of the elements and the justification of that . And this type of work, we got no idea of the basic . So actually, we went through the desert around that year. 271. And according to ,, he lived first in it near his village under the guidance of an elder, and in the proximity of other spiritual men who are visiting them, and try to learn one virtue from each one of them, like a creek going to the flowers gathering sugar.

[29:25]

In the second period of his molastic life, he goes a little further into the desert to wait a solitary fight against the demons. The life apparently is built in various steps, and to be going into the desert step by step, further and further and further into a greater solitude, and each time to fight against the demons. Because as it was said, only this morning, There is always this tension between the force of evil and the force of the spirit. And were very, very aware of that. When they do the desert, fight against the devil. And when they went into the desert, it was for the same reason. Nowadays, when we speak about the desert, we often quote this beautiful text when I will bring her to the desert and speak to her heart. But it was not this type of sweet encounter with God that they expected in this.

[30:29]

They expected to find the devil, because the desert was considered as the place of the devil, the powers. And they went there to fight against the devil, to continue this struggle beginning of Christ, and to fight with Christ, to destroy the kingdom of darkness, to bring about the eschatological kingdom of the life as soon as possible. And of course, the first people themselves, the first and other with themselves, all the forces of evil in themselves. And the description of the struggle in the life is like that. And it's just our masterpiece. So after 20 years, then after this first few years, going to all the other blocks around me, it goes to a greater structure where it will be during 20 years.

[31:46]

And at the end of the years, He would receive the grace of a spiritual father. And he would be surrounded by visitors and disciples. At the later career, he goes still further into the middle near the Red Sea to Mount Felsen. He did not want it. The later life of . at these first years of last time were here. Then he crossed the line, came through his different events. And then later period, he would go to the inner blizzard. This is the outer blizzard near the line. But the inner blizzard is in the great with different people near the Red Sea. And he will travel the rest of his life from one to the other.

[32:47]

He will be there as well. is . But they asked him . And at the end of the ,, we see that in one of the trips ,, they would have . When the ,, I thought it would be . supposed to have said they learned that England had liked to be simplified. But at the time we began this monastic life, there was no community. And so the idea of that was to be like other people, to go up like this village, to go up against a little stuff alone. And that was too old.

[33:49]

And so he decided to remain permanent. Of course, we find this kind of tension between celibates and each one to be the best form. So those tensions that exist with ,, they are human beings. And we will see that in relation to this. One of the beautiful aspects of ,, is that the community has accepted and integrated into . They don't try to put a tail on the .. to do as if they do not exist.

[34:49]

What becomes this first group, if we go again, we will do a community in the first group . This is mentioned in . And every time a young person does this, there is a reaction of the others. who accepted . They accepted those normal tensions of any people at work. And the crisis after the death of ,, when ,, is a tension between the ancients, the group of the ancients, the new generation. The prominent tension between the two groups. So this is . Next week in ,, we gave a paper on that this crisis that happened in ,, and I'm trying to find troops in the developed community, trying to show the human side of the ..

[36:14]

So thousands of other monks went into the desert, like Antony, often gathering in small colonies along some Spanish wildflower. More or less at the time when Tacogus established his first communities in Operation. Three great monastic settlers were established also in the desertic areas of the south of Alexandria. You see, this fourth century is for many extraordinary. Everything that happened at the Sifa, we were . He became the Christian in 2015. Now, it is in 2011 that I will pass the desert . And then the official dates.

[37:26]

It's a few years. It's 330 . OK. In a very, very sharp ,, you have a lot of great foundations. Around the year 1225, I mean, the third great founder of Egyptian ,, who went through to the mountain of . It was the . The is still recognizable to the Arabic name in a delta about 15 kilometers to the south of . I know his story is quite interesting. Often from a prominent family, he married at the insistence of his uncle that he and his wife to live the life originally together for 18 years.

[38:39]

And then he retired to Nithria And he used to visit his wife twice a year, since that in the 3 to 7th century, both of them were acidics. They lived visually together, then they retired downstairs, but they couldn't get them. Many disciples joined in Lithuania. And by the end of the 4th century, the Lithuania lizard held up 5,000 disciples of Lithuania at the end of the century. Five years after hanging to retreat in Lithuania, Macarius, the Egyptian. He went 65 kilometers westward. So he went 65 kilometers, which is quite the distance in the desert.

[39:41]

to a place called ,, located on the site of the prison ,, where four Catholic monasteries are still next to them. For many years, they used to walk to come to ,, but then he was a priest. And its climate was part of the conscious climate here. The other is . The sound is up. It's . But skates are something similar. And so the number of ones living there was never as loud as in Nidria.

[40:45]

But they gathered around the church. And like Eschenstein, there were four churches in Skates. On the edge of the Illyvian desert, between Skates and Nidria, and two or three kilometers south of the prison, the Nubariyaka-Guriri port would be . was a characteristic of the cell. According to the tradition that we find in the apoptic, Antony himself is supposed to be at the origin of the place. So one day, Antony comes to visit . And I'm not saying there are so many people here who don't have sighted, who don't have sighted. People come here for solitude and quiet, and the place is too probable, too noisy.

[41:49]

And so how far should we go into the divine place, sighted? And so after the .. The Antony and Amun left, and they walked southward, straight into the desert. And at sunset, they stopped, from nine hours to sunset. And Antony said that this would be a place. The distance would be ideal, just about 12 miles from Nittria. Antony thought that this step would be ideal since the month from the new place could have an observation. And at the same time, we close enough to come back there to visit the products. Those permits, they used to visit each other quite a lot. So they would be on a walking distance. At the same time, we got more solutions.

[42:52]

And they built their cells far enough from one another so that it could not . Recycobis could trip a lot of red blood. And in Israel, they couldn't hear each other all the time. And so in the new place, they would be at a distance that we're not allowed to hear each other, and not to visit each other two days of it also. The foundation of the cells took place in 338, over 60 years before . And this piece of 600 blocks, meaning they're a tooth like that. And the author of the historian explains that the cells of the mothers were . The cells offered a possibility of a more solitary form of blood. And it was practically an annex of need to get.

[43:54]

It said that it was considered normal to go on to the cells only after some years in need to get. Most of the months of this ,, were simple, independent, without great theological or philosophical foundation, simply trying to accomplish their salvation and to achieve a greater union with God through . They were not sophisticated. They came to make their salvation and to be even with God through . So one of the most important events in the history of . was the arrival of Evagorius at the cell, intrigued with that. After two years in Nigeria, like many others, he spent two years in Nigeria, then retired to the more solitary site of the cells, as far as escaped.

[44:54]

Varegius, he had been a disciple of Basinus and Gregory of Basinus. He brought to the desert considerable learning. And he was the first to use philosophical and theological categories to express nonlastic tradition and nonlastic experience. More than all, he was profoundly attached to the system of the origin, which at the time he shared balance. And this was extremely important, very good in some way, but led to the terrible origin despises provoked by the . one year after evacuated stuff. The whole place was attacked and destroyed various . Apart from the long writings of evacuearies, the spirituality of the semi-uncorrecting circles of Tower Egypt

[45:58]

is known to us mainly through the and through chronicles like . As I mentioned before, most of these chronicles who came to visit Egypt never went as far as the . There were some months in the at the time of . and Patonius himself was a producer by one of them. There were also some communities of monks gathered around one another as an operation. And some of these groups were later converted into the Patonium criteria. Nevertheless, all of the Patonium sources are extremely explicit and emphatic in stating that Patonius was a . So Kalania, the Greek word Kalania, We commune.

[47:02]

And the word we find .. Our commune is with God. But it has become a technical word to express two things, the way of life, and also the whole congregation. The nine monasteries, which form a simple community under the leadership of Papua New Year, was called the . When they speak in the writings of Papua New Year, that means the whole community of the nine monasteries under the leadership of Papua New Year. But then it means also the royal plan. When they speak about the law of the . And this form of community life is considered something absolutely new.

[48:18]

Although group of people needed to honor the same kind of existing people. So we have to try to find out what is They're specific to that. What is new, the specific sense? I don't know if that's something entirely new. You will see other communities, if this thing at the time, on the ,, come and transform my group of disciples into your . So I think . We have about 10 more minutes on tape, if you want it to you. OK. I'll just say a few more words about the general background. That's OK. But .

[49:21]

The next time, you can . I have nothing very much to add to what I have said in an argument. So is a young pagan. So he has . And he discovered Christianity at the age of 40, meeting a group of Christians who are . He discovered Christianity as the culture of charity. expressed . That would be the report that he would always talk to the . This happened in 2012. So he goes to, after he released from the army, he goes to the village, the Christian

[50:27]

where he is poor. He lived three years there, simply serving people around him. He had discovered service, and he just serves people. And he prays God to tell his whole world. And then he had the inspiration to become a man. And there is an old man called . in the surrounding of that village, .. And he will live with Palamon during seven years. So he is born by .. But during a period of seven years. And then he goes for .. outside . And he wants to have an angel.

[51:33]

And an angel . Stay here. And people . And he put himself at their service. He does everything. And people who come, they'll come to their house. who come there not to be . And he tried to make a community there. And with the first group, that's it. That's it. They are happy to be served. But actually, they don't want to . They want to . So we . So the road beginning is . people report to put it by any regarding three focus it's only about twenty twenty-seven years the whole level up uh... uh... then a lot of supporters it will be uh... the show that love at the beginning that's telling me to be at their up iraq three twenty nine

[52:53]

There are so many that he has to . That's from that timeline, it could be a very rapid work. Some superhears will ask him to integrate their community in this publication. Some bishops will ask him to . And at least one year before he died, There will be nine blood series of monks, and two of monks. And then, when he died, his successor will be Petronius. Petronius will leave only a few people. And . And then there would be a crisis around .

[54:09]

And he's obliged to resign. In other words, he decided to resign, and to the administration to play along. And Theodore would be a superior who treats 68. But he would die in 68. And four seasons would become superior again, till at least three, eight percent, one year after the death of Antony. So Theodore was the most beloved disciple. And he was given very important responsibility by . But when he was very young, But at some point, he was one of the first group. The first group of people who came to the Benedictines before the foundation of Padma. Those are the ancients. They call them the ancients.

[55:11]

And then there would be a . And all the . Either they belong to community people or They are not showing you. They were found immutable with the new men that they took. And they were not exactly the same if they had the action. And they were all with the action. But the other, although he is very young, they looked at first two. And so one year, . And the actions come to the other and tell him Our father is going to die, and you are the only one who knows our insert troops and our insert bishop. So he promised to us that you will be our father. So we want to be our father. Well, not true. It's OK. But unfortunately, for him, he knows about it.

[56:14]

And he's very angry. And in this chapter, . And he spent the last several years. And then even later, . So when the Patronus died, everybody is expecting all the Indians expecting Taylor to be beloved. Taylor was a man very apt with his soul. He was a controller, a comporter of people. That was Petronias. Petronias who belonged to the . He's a new . And so he will succeed in keeping a unit for a few years. But he doesn't have the . The unit was always . But then he has to

[57:17]

to use the rule of Patomites, the law establishment of Patomites, as the reason for Patomites' perspective of this rule, that this successor will come to the rules more and more as the means of creation. But anyway, after four years, there is a result in one of the power. And he shares that he would be the process of the .. And so .. But the same will remain. And when he dies, Of course, it would take the direction there.

[58:19]

It would be . But after that, we know very . It's very . After that, . So everything we will see in this period of time. And then with RCS and .. RCS began to reflect on that. So this is the weakness.

[59:41]

and the rituals at the same time is that there is very little theological elaboration with simply the paths. So it's not influenced by exterior tools. So you have in its original purity. At the same time, if you are looking for Spiritual systems, we don't find much. But the systems are not what we need most. It's really one of the people .

[60:24]

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