Between the three of them. Which museum can I go to? Can I go to that one? You see that thing in the piles? That would be about 400 miles from the place of origin of the ritual. But we're talking about Egypt here. Egypt is about 500 miles long. And there was a role that all the time. So the man said, back when you used to go to Alexandria to sell some of the products and to buy, I think, you know, for sick people, once a year. You know, it's an awesome thing. When... When he got out of the subway, he was in a panic. He was discharged from his office and he was very, very silent for like 7 minutes.

[01:03]

One day we were accepting that this would be the successor of Papogus, Papogus' people, Papogus' life. And then he was very depressed. He was going through a difficult time. He was very down. So one of the other monks asked Papogus to send Diana with him. So he sent him, but it's imperial. It's kind of a huge disruption. And when he came back, there was Diana, who was a point superior to him. He said the problem is petri dish. He sent the other one to Alexandria again. And one earth year since we came to Belial, he sent the other one to Alexandria again. It was so embarrassing. It was only for a few months. Sounds like monsoons. Sounds like monsoons. Was it possible to sail a ship or a boat off the Man? I thought the Man flew very swiftly. Yeah, yeah, they sell them on the road.

[02:08]

Very small boats. Probably, it says very strictly, maybe they go all the time up the... I think they call it a super boat, a very small one. From the next day, they went with the crew and they came back. None of the, yeah, there was, I think, one map with none of the things. The log, because we have a story, so I can just look in one of them, what it is, I mean, I can bring it back, and there are three maps, and they're all kind of made, they're all by Perl. That's all that's out there. Still work. I mentioned yesterday the fact that Pachomius belonged to a tradition to which we also belong. During the last year we have celebrated the Saint Benedict and the fact that we belong to the Benedictine tradition.

[03:15]

To belong to a tradition is one of the things that gives to Edward a sense of identity, a sense of cohesion, and also a sense of orientation. And it's important to remember that our Western tradition follows very much to the Eastern tradition, mostly to the Egyptian tradition. So, I would like to give the historical background of that Eastern and Egyptian tradition this morning, in more detail, some aspects of the background. But we should remember that Egypt, although Egypt was extremely important in the history of the Ottoman Empire, it was not internal. It was not set, especially in textbooks.

[04:16]

Egypt played a very important part in the development At some point in the 4th century, a tremendous development took place there, and that had a lot of influence in the Monastic life of all the other regions afterwards. But the Monastic life existed outside of Egypt at the same time as it was developing in Egypt even before. What was it like at the end of the 3rd and beginning of the 4th century? Maine is, it's appearance, simple news day and spontaneous news day almost everywhere at the same time in the church. Growing out of the vitality of each local church. Was that something that was important from Egypt to other regions? Grew everywhere at the same time. Spontaneous, universal. That development had its roots in various forms of Greek monasticism, and more generally in a very widely spread movement of asceticism that was as whole as the church itself.

[05:29]

Such asceticism as that practiced by the sons and daughters of the Cardinal in Syria, and in the midst of all that went back to the gospel itself and was related to deeper spiritual coherence in the history of the people of Israel. This ascetic coherence in the Jewish people had a tremendous influence on early Christianity, especially in Judeo-Christian churches, Syrians and so on. And from that movement through various types of communicants inside our cultures. And that evolved gradually into what we call monasticism, without any real break or continuum. So monasticism is not something that was invented, sullen, was the normal world of currents of spirituality that were in Christianity from the very start and that were rooted in the Jewish ascetic movements.

[06:37]

Through two Hellenized Jews, Philo and Josephus, we know about the life of Essenes and Therapeutes in Syria and Egypt. And the discovery of Qumran taught us much more about the large monastic settlement existing there at the time of Christ. So there was a monastic settlement in Qumran at the time of Christ. It was developing, flourishing at that time. And that Manasic settlement may very well have been activity at the sea. It's not clear, but actually they certainly were at the sea. It's the common way accepted as being the best of the hypothesis. But Christ has certainly known that. You put on, see, you have Jerusalem there.

[07:40]

and Jerichoville, and four mountains with fields. So, quite twice came from Galileo to Judeo. We could use two routes. This one we used to go to Samaria, but usually we used to train along this line. The other is not on the line, but the Georgian. There were bigger boats than ours. And the route came here to Jericho. So we had to pass near the surroundings of Qumran, in the desert of Qumran. And down the Baptist lived a few Ba'aths from Qumran. Anyway, and it is quite possible that one of them was one of the Ba'aths of Qumran. There was a large community of Qumran, and there were hundreds and hundreds who were living in caves around. in connection to who he was and the lifestyle that started there.

[08:44]

It's highly progressive, how can it be good? How is it that the there is no mention of them in the Gospel. It's another question. They need the early Christians to show their identity as something new, something different. And also the months of Qumran, although they lived their exterior way of life was very, very similar to what will be the life of the Egyptian or Syrian Christian monks, the motivations were completely different. the spirituality of the Essenes and the motivation of their asceticism were extremely different from those of the Christian monks, but their criteria were applied for striving this syndrome. The review counterfactual motivation was related to a rejection of the athorism of the Athenian and of the other priests established by the Canaanites.

[09:59]

So they rejected the both the civil and religious authority of the people of Israel. They rejected the Jehovah's Witness Temple. They were expecting a massacre. It was a dissociation from the rest of the people, from the Council of Israel and the rest of Israel. Salvation was for them, through them, which was, as Nehemiah made the proposition, I've always really aspired a lot to the relationship with the Bible. There is no doubt that early Christian monasticism was rooted in the Gospel message and in the spiritual experience of Israel. Nevertheless, monasticism is not something that started with Christianity, neither something that is specific to it. More than a thousand years before Christ, in Hinduism, during the Vedic period, monks existed in India.

[11:06]

They 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 debauchery. Absolute debauchery. They were nothing except the trolls, the animals, or the robotics animals they were. It's disturbing to be near them. It's begging a food for the day. Just for the day. You cannot keep food for the next day. It has been said that monastic life was the best and most complete expression of the religious soul of India. There is even some historical evidence that the former monastic life existed in India before the Aryan invasion. That was before Hinduism. the Rishis going into the forests existed before Hinduism, before the Aryan civilizations and were unrelentingly integrated into the Hindu mythology.

[12:11]

But then they were completely integrated and materialized. The Yiddish priesthood came. That's the reason why, at the time of Buddha, there was a reform with Buddhism and then appeared the Buddhist fanaticism. And Buddhism is basically, fundamentally, a monastic religion. Although not everyone is expected to be a monk, at least not for the rest of their life. The monastic spirituality is at the root of the religion itself. The idea of renunciation, non-attachment is the basis of Buddhism. You can see that Buddhism is a monastic religion. Even nowadays, in India, there is something like 7 million. 7 million? Yeah, more or less 7 million.

[13:12]

That's the estimations of the government. What did you say? You mean celibate? Yeah. Other living beings are sadhgurus, wandering monks, so to say. And in places like Thailand, Thailand is 400,000, a small country, 40,000 monks living as monks all year round. And then you have other non-tourists. either civil or married people who live as a tribe during the time of the monsoon and then will go back to their community for the rest of the year in other tribes as well. By the time of the monsoon there are 400 tribes. In Peking there are not more. So, we don't have the monopoly here. That's the problem. And something I find extremely important to remember is that when the The first wise men, the rishis, went into the forest to seek God and contemplation in India because more often the time when everyone received God, leave your country and go to another country.

[14:32]

And when you have the reform, the spiritual reform of Buddha in India, it is the time of the great prophet of Israel, Jeremiah and Isaiah. So there is, to use a Jungian term, synchronicity, that the Spirit of God is working at 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 in the people of Israel at the same time. So we cannot analyze the resemblance and the difference between these forms of monastic life and the Christian one. But it is worth noting, however, that the great tradition And we may assume that the same spirit of God was active in all parts of the world. You also mentioned the presence in the Hellenistic world of communities of man, especially the disciples of Pythagoras, totally dedicated to the search and contemplation of truth, and leading an exemplary ascetic life, very similar to any other man.

[15:48]

And it was in those Greek philosophical circles that a large part of our monastic vocabulary was developed. For example, the words anechoresis, koinonia, theoria, all the Greek monastic terminology was developed in those philosophical communities, which were named after the pedagogues, and then were integrated into Christian vocabulary. Between all those forms of monastic life, from India to Athens, from Palestine, through Palestine, there were constant conflicts and mutual influences. These conflicts and influences remain obscure, but they certainly exist. What we may conclude from that, to have the overall picture, is that there is a human nature, in human nature, a monastic dimension, called, what Penica called the the monastic archetype, the universal monastic archetype.

[16:51]

It is something deep in the human psyche, the contemplative dimension. So, every time a culture reaches a certain degree of spiritualization, there are people who want to dedicate themselves totally to that dimension of the human mind, which is the dimension of every human. And that's the reason why you find monastic life in all the cultures, throughout all the centuries, and also why monastic life has survived throughout all crises, all kinds of crises, and throughout periods of decadence. Although monastic life is very decadent at times, it remains something of the beginning of nature, so as there, it finds there the strength to revive. it's a little bit too new now to raise time so fast. Now all kinds of religious movement that came through the center register of the 1st century or 2nd century by the municipalities has died in many ways very often, but was always combined with the movement to life.

[18:01]

It is important to be aware of that broad historical context when we study the origins of Egyptian monasticism. Because, as I mentioned yesterday evening, Alexandria was a cosmopolitan city, a great maritime capital for well-organized economic, cultural, and spiritual influences from all parts of the world. That fact had certainly something to do with the astounding development of monastic life in Egypt, We must also remember that the Therapeutes, the synonym that was mentioned by Philo, live only a few kilometers south of Alexandria. Burberry is near to the political base of the desert of Midreal. It is found that the first Christian communities in Egypt had a strong Judeo-Christian, Ascetic flavor. The whole Ascetic movement, the Hindu-Christianity, passed into Egypt very rapidly. So, this presence of the inter-religion in Egypt, the gulio-prussian character of the Egyptian Christianity, the possibility of influence from all the parts of the East coming to Egypt throughout the century, all that explains the astounding development in the 4th century.

[19:27]

For example, Bill, who thinks it all? Therapeutes are... they are considered as one branch of the Athenians. They are Jews living in communities and their life is described by Josephus, by Philo. And the description corresponds exactly to the description given by Gael, Athenian, Greek, Hebrew, and Hebrew. in Egypt. They were, I think we can consider they were the essence of the diaspora. Right. They survived the destruction of the Jews in Rwanda. Yeah. Now, before studying in greater detail the origins and the development of Egyptian monasticism, we must clarify what we understand by Egypt. When Egypt was annexed to the Roman Empire by Augustus, it was divided into three provinces, which were called the Pistachines in Egyptian structures, each one administered by a governor.

[20:36]

under the authority of a civilian prefect and a military general called Duke, residing in Alexandria. So you have a civil civilian governor and a military general in Alexandria supervising the two provinces. And there is a governor in each one of the provinces. And the three provinces were they tell that to which he is at that time nobody reserved the name of Egypt and then the eternal militias which correspond to the Fayum and then the Sibay which is another palace so when you read in monastic sources like in Qeshet or Hadaniyat that they went to visit Egypt when they mention Egypt they mention the delta Cassian would say, at times, this practice is done throughout Egypt and Thebael. It's clear that Thebael and Egypt are two different things.

[21:40]

When we speak of Egypt, we understand the whole thing. But usually, when I speak of Egypt, they understand only this. So when Cassian says this practice is done throughout Egypt, he means all of Egypt. Thebael just considers something very different. Well, it's very different in many, many ways. Egypt proper, that is the region of the delta, was obviously in constant contact with Alexandria and received the influence of drink, thought, and language. But the Tibetan, which was far away and difficult to reach, considered dangerous. had very little contact with the Greek capital, and the Greek language was unknown to the public peasants of Aboriginal. This explains to a large extent why monastic life developed quite differently in Nauru and Aboriginal, with very little mutual influence. Even the capped Bento spoke various languages, and the Bento understood each other easily.

[22:48]

You are fierce, and that, and Maria, and the Rebecca, This is the pro-Iraq. And then we have this area which is called the Fayoum. El Fayoum here, the northern part. This is the Fayoum. And then the area of Akhmeim. This is the Akhmeim. And the area which is called Saad Akhmeim. And then, the salt here, Tiba'ilu, is the English of the salt, the Sahili, which comes from the Arabic Sahil, which means salt. This was considered as the classical Catholic language, classical. And it was called the Benfidik, you know.

[23:51]

And... It was for a long time the classic language, but then Boahidric many centuries later became the most... known that way and became the utopical language that survived for a long time. I mean, utopical language that people know more or less as much as we know that now. Very much. And from one to the other, there is a gradation. So someone speaking in sign language will understand a Greek easily by living with them. between someone who is speaking Uyghur and someone who is speaking Sahidic was very difficult to understand each other. So the monks of our region, when they went to the upper region, they could not have much contact with which Antilles spoke Uyghur and Mahbubius spoke Sahidic. We have to remember that also, that all the monastic sources of Mahbubian monotheism were written in Sahidic.

[24:58]

And it's only later that some of them were translated into Uyghur. Look, in all the literature of the Upanishads, there are mentioned very few people, they don't know. But those two circles evolve differently, and they have also different spirituality. To say a few words about the development of Lower Egypt first. The great name of Lower Egypt is Antony, and the great name of Upper Egypt is Pacomius. Antony was a bit older than Pacomius. We traveled to the desert before him, so I shall not speak on Antony first. Now, the dates are in this. It's assumed that Anthony withdrew his visa in 2071.

[26:00]

And he was 21 years old, so supposed to be born in 2001. Then he died in 386. So, the only date which is more or less certain from the life of Anthony by Athanasius is that date. Now, Anthony says that Athanasius, although he spent all his life in very hard asceticism, was always a man of good faith, held a very fair harmony with his fellow humans and so on. and so on, and he lived up to 115 years. And so, starting from 386, going by 115 years, we have 451, and we know that he was 40 years old when he became a monk, so we'll see.

[27:09]

But, this is far from being certain. This can be basically a biblical figure. I was exaggerating to show that he reached a very old age. It's what Athanasius wants to say, that Antony reached a very old age and he gave me the year 1515. But I have some doubts about most of that. Anyway, even if we accept the facts, see, Pachomius was born in 292. So, with those data, okay, Anderlecht went into the desert 20 years before the birth of the humans. Van Gogh's life isn't too complicated. Much younger than that before. His kind of life is much shorter. If you believe Saint-Germain, the first hermit, hermit Paul, went into the desert in 215, one year before the birth of Anderlecht.

[28:12]

But those lives that were actually in earlier part of this five-year-old life are more like the thoughts on the root of the story. basic story of that local village. So, Anthony withdrew to desert around year 271. And according to the legend, he lived first, he lived near this village, under the guidance of an elder. and in the proximity of other spiritual men who go and visit them and try to learn one virtue from each one of them like a bee going to the flowers and gathering sugar.

[29:25]

In the second paragraph of this monastic line he goes a little further into the desert to wage a solitary fight against the demons. The life of Enderlin is built and in various steps, and then going into the desert, step by step, further and further and further into a greater solitude, and each time to fight against the devil. Because, as it was said in the homily this morning, there is always this tension between the force of evil and the force of the spirit. And the Polygons were very very aware of that. Christ went to the desert to fight against the devil and when they went to the desert it was for the same reason. Nowadays when we speak about the desert we often quote this beautiful text from Bosia, I will bring her to the desert and speak to her calm. But it was not this type of sweet encounter with God they expected in this.

[30:29]

They expected to find the devil, because this was considered as the place of the devil, the powers. And they went there to fight against the devil, to continue this struggle plagued by drugs, and to fight with drugs. to destroy the kingdom of darkness and to bring about the eschatological kingdom of the light as soon as possible. And of course, the first evil they met was themselves. The first encounter was the encounter with themselves and all the forces of evil in themselves. The description of the struggle of Anthony in the life diagnosis are a masterpiece of how to explain those in-depth problems for oneself. So, after 20 years, then after this first few years, going to all the

[31:36]

other monks around him. Then he goes to a greater sanctuary, where he will live during 20 years, and at the end of those 20 years, he will receive the grace of spiritual power. And he will be surrounded by a thousand disciples. At a later period, always in search of greater something, he goes still further into the desert, near the Red Sea, towards Mount Coulson, the inner one of them. But in the life of Edward, you have the outer one of them, the inner one of them. He probably was once somewhere here, at his first years of landscribe work, here. Then he crossed the Nile, came to his dear Normandy. And then later on we will go to the evil desert. This is the after desert near the Ulaan. But the evil desert is in the great desert here, near the Red Sea.

[32:41]

And he will travel the rest of his life from one to the other. He will live here alone and his disciples will respect his solitude. But they asked him to come and visit them from time to time. And at the end of the life of Patronus, we see that in one of the trips, at the other, other, I don't remember which trip, it's not the day trip, I don't know, I don't know, it's going to be awkward, but this is him, this is Patronus, and I told him, Patronus was supposed to have sent him down there, He would have liked to be a Sinovite, of course. At the time he began his monastic life, there was little opportunity. The Congolese had not been founded by the Romans, and so the only way to get out was to do like other people, to go outside this village, to wage a war against the people themselves, alone.

[33:45]

And when the Congolese was founded, he would have liked to join, but he was too old. And so, it is hard to remain very much aware of such stuff. Of course, we find there's a narrative, there's a kind of tension between centimeters and nanometers, and each one should be made to be the best for us. So, those tensions exist in many parts. I mean, so, there are humans, many beings. One of the beautiful aspects of the Pan-Cambrian community is that the Pan-Cambrian community has accepted and integrated into the Rwanda community those human rights and they don't try to put a veil on that. to do as if they did not exist.

[34:49]

When Pacomius began with his first work, he rebelled against it. It was possible to make a commission for the pursuit and expel them. This is mentioned in the lines, it's a black mark, Pacomius. And every time Pacomius appoints a young person in office, there is a reaction of the elders. The elders will always be very reluctant to accept the authority of the non-monk. They accept the most normal attention of any group. And the crisis after the death of Maccobius, when Arceus is visualized with the Risang, there is a tension between the ancients and the new generation. was prominent actually in the two groups. So this is not modern, it's century, every century. And next week in the Kalamazoo, he will paper on that, this crisis that happened in... And I'm trying to find the truth in the development of the commune.

[36:03]

and try to show the human side of the scientific. So hundreds of thousands of other monks went into the desert, like Anthony, often gathering in small families among some spiritual friends. more or less at the time when Pachomius established his first communities in Upper Egypt. Three great monastic centers were established also in the desertic areas of the south of Alexandria. The importance of the race is that it fermented. It started with everything that happened at the same time. Pachomius, during the 2nd World War, he became the first general. In 2013, from this monastery goes to... to... Paganism in 1223 receives his first monks around 311 to be fought. Now, it is in 325 that Amun Amun founds the desert of Midria goes to Midria.

[37:13]

And then... Oh, Christian Bates. It's a few years old. It's 338. That was Macarius. Scaly. In a very, very short span of time, you have a lot of great, fantastic foundations. Around the year 225, Amin, the third great founder of Egyptian nationalism with Antony and Michael Mears, withdrew to the mountains of Kalnouche, which was the Coptic name for Niteria. Niteria in the Greek and Latin text, Kalnouche in the Coptic text. And the Coptic form is still recognizable to the Arabic name of President Pilate of El-Kalnouche.

[38:17]

in Edelgard, about 15 kilometers south of Lampoon. Almond's story is quite interesting. Offered from a prominent family, he married at the insistence of his uncle. But he and his wife remained alike in pilgrimage together for 18 years. And then he retired to Lithuania And he used to visit his wife twice a year, till he died in 337. Both of them were ascetics. They lived a little bit together, then they retired to monasteries, but they continued to visit. Many disciples joined him in Lithuania. And by the end of the 4th century, the Lithuanian bishop held 5,000 disciples. Five years after Amun withdrew to Niteria, Macarius the Egyptian, not to be confounded with Macarius the Alexandria, he went 65 miles, 65 kilometers westward from Niteria.

[39:21]

So he went 65 kilometers, which is quite a distance in the desert. to a place called Skagis, located on the side of the prison of Wadi Nadur. However, four Catholic monasteries are still next to them. For many years, they built a wall 55 km long to come to Abba Frambo's manse in Niteria, but then he was already imprisoned some years earlier. See, this was under sea level, and its climate was calm, one of the harshest climates in the Earth. The other, maybe still harder, is polar, around 300 meters under sea level, extremely hot.

[40:23]

You see the bottom of the resin? The sun was out in the sky, no problem. And it's very difficult to read. But skaters are something similar. And so the number of monks living there was never as large as in Lithuania. But they gathered around the church. And by casual find, there were four churches in Skete. On the edge of the Illyrian desert, between Skete and Lithuania, and two or three kilometers south of the prison, the Nubaria Karno, very important Karno where we meet hydrolysis now, to one of the third particles of movement called kelvia, or the cell. According to a tradition that we find in the apoptic metaphasm, enthalpy itself is supposed to be at the origin of the place. If you are going mid-real and 65 miles away, the kelv. Maitreya has become a perverted archipelago.

[41:30]

Their puzzles are quite clear. So one day Antony comes to visit Anu. And Anu says, there are so many people here who don't have silence, who don't have solitude anymore. People come here for solitude and quiet. The place is too crowded, too noisy. And so how far should we go into the desert to find a place of silence? And so, after the office of the meal, the lunch hour, they entered the Amun left, and they walked southward, straight into the desert, and at sunset of this time, from the vine park to the sunset. And Anthony said, this will be a good place. The distance would be ideal, about 12 miles from Nidria. Anthony thought the distance would be ideal since the monks from the new place could have enough solution.

[42:32]

and at the same time we were close enough to Lithuania to come back there to visit the brothers. Those hermits, they used to visit each other quite a lot, but they would be at a walking distance. After a meal, they would come to Lithuania and see each other. At the same time, we found more solutions. And they built the cells far enough from one another so that they could not hear each other. but one of the Tang always recited the scripture aloud, and read aloud. And in Israel, they couldn't hear each other all the time. And so, in the new place, Kenya itself, they would be at a distance that would not allow them to hear each other, and not to visit each other to Israel also. The foundation of the cells took place in 338, so six years before the death of Pythagoras. But I just faced up 600 knots in mere three line thick.

[43:35]

And the author of the Historium Languorum Legito explains that the cells of the knots were almost non-linear. The cells offered a possibility of a more semi-period form of life. And it was practically an annex of Metria. It seemed that it was considered normal to go on to the cells only after some years in Metria. Most of the monks of this desert, trinitians of our age, were simple, illiterate peasants without great theological or theosophical formation, simply trying to accomplish their salvation and to achieve a greater union with God through asceticism and contemplation. They were not sophisticated ones. They came to make their salvation and to be even with God through asceticism, correct? But one of the most important events in the history of the Nazi camp in our region was the aggravation of the cells in Trier-Liepfeld after two years in Niteria.

[44:40]

So, like many others, we spent a few years of formation in Niteria, then retired to the more solidary side of the cells, but we didn't go that far as we have escaped it. The earliest youth, he had been a disciple of Presidius, an antiquary of Benzer. He brought to the disciple considerable learning, and he was the first to use philosophical and theological categories to express monastic tradition and monastic experience. Most of all, he was profoundly attached to the system and the thinking of origin. which a tiny share of the balance. This was extremely important, very good in some ways, but led to the terrible origins of this crisis, provoked by the Auschwitz-Herzog-Piong, which it becomes now, one year after Emmanuel's death. The whole case was Apart from the learned writings of Hippocrates, the spirituality of the semi-anchoritic circles of our Egypt is known to us mainly through the creation of apothecary matter and through chronicles like the one of Palladius and Cassius.

[46:06]

As I mentioned before, most of these chroniclers who came from this region never went as far as the Tibaiyin, but it is debatable whether Pakogus was to use that location. There were some monks in the Tibaiyin at the time of Pakogus' conversion. Pakogus himself was introduced one after another by one of them. There were also some communities at once gathered around one another as an average. And some of these groups were later incorporated into the Pakomian community. Nevertheless, all the Pakomian sources are extremely explicit and emphatic in stating that Pakomius was a father of Kalenia. So Kalenia, the Greek word for Kalenia, means communion. And the word you find often in the New Testament, German, St. John, Gospel, etc.

[47:11]

meaning communion, our communion is with God. But it has become a technical word in Romantic writing to express two things, the way of life of the Pacomian community and also the whole Pacomian congregation. The nine monasteries which form a single community under the leadership of Kwaku Yusof was called the Kungunyia. When they speak to the tribe in the writings of Kwaku Yusof or his delights about the Kungunyia, that means the whole community of the nine monasteries under the leadership of Kwaku Yusof. But then it means also the royal tribe. When they speak about the law of the Kungunyia, They don't meet the rules, but they meet the work, the lack of it, for it to enrich the memory. And this familia, this form of community life, is considered as something absolutely new.

[48:18]

Although group of people living together honor the same father that existed before, So we have to try to find out what is specific to that, what is new in that communion, specific to it, since all the churches consider it as something entirely new. You will see other communionists, if you sing at that time, other churches will come and transform my group of disciples into your communion. It's not mine to use, don't call it home. So I think this video out there is enough. We have about 10 more minutes on tape if you want to do even more. Okay, I'll just say a few more words about the general background, that's okay. About Patronius. We'll stay there. I'm going to read about the history of Platonius' life, and then next time we can begin with the story of Eurydice.

[49:24]

I have nothing very much to add to what I have said already. So, Platonius is a young pagan. So, yes, he was very popular as a child. And he discovered Christianity at the age of twenty, in the year 292. leading a group of Christians who are Portuguese, which established Christianity as a country of charity, who are expressed in service. That would be very important. We would always start with community and mutual service. There is one, two, and three. These are then in 312, and it becomes Christianity in 314. But he goes to what, after he's released from the army, he goes to a village, a Christian, normal Christian community, local Christian community, where he is from.

[50:31]

And he lives three years there, simply serving people around him. He does the undiscovered service and just serves people, he communicates, he has to punish his own will. And then, He has the inspiration to become a monk. And the result, an old man called Palamon will live in the surrounding of that village. And he goes to find him. And Palamon tries to accept him. And he will live with Palamon during seven years. So he is formed by the old ascetics. Seven years. And then he and three But he received the first group of people and he put himself at their service.

[51:50]

He does everything. He organizes everything. And the people who come, who come to Red Rocks, poor peasants, who come there, not to be government, not to be government. So it's critical, so he's good to them. And he tries to make a community out of them. And the first group that I've seen, they are happy to be served, but they don't want to live community art that we want to host them after a while. So we excel them and started to improve them. So the real beginning is around 3.4 to 3.5, and it will die in 3.6, which is only about 20-something years, the whole development time. Then a lot of disabilities will come. It will be a a slow development in the beginning, and suddenly it would be a very rapid growth. Around 329, there are so many in Thessalonians, that the Afrikaner would even have to read.

[52:57]

And from that time on, it would be a very rapid growth. Some superiors will ask him to come and integrate their community in this congregation. Some bishops will ask him to crown ministers with asses. And at least one year before he dies, there will be nine monasteries of monks and two of nuns. And then, when he dies, the successor will be Peter Agnes. Peter Agnes will live only up to a few weeks or a few months. And the upper part stays with Peter and the successor. Our CSS will be done from the successor in three months.

[54:00]

It's pre-publication. And then, There would be a crisis around 360, and he is advised to resign, or he decides to resign, and to hand over the administration of the United Nations to Theodore. Theodore would be superior to 368, or he would die at 368. and of course Jesus, who is bigger and superior again, till at least 387, one year after the death of Anthony. So Theodore was the most beloved disciple of Fr. Jesus, and was given very important responsibility by Fr. Jesus when he was very young. But at some point, And he was one of the last from the first group. The first group, people who came to the Vedicism before the foundation of Qadar.

[55:05]

Those are the ancients. He called himself the ancient. And then there would be a very rapid development on all those people, although either they didn't like to communicate before, or they are much younger, they will form a new group with a new man benefit. They won't have exactly the same as they did in the ancient, and they will always be in tension. So Théodard, although he is very young, they lost their first move. And so one year, Macronius is sick. They think he is going to die. And the ancients come to Théodard and tell him Our father is going to die, and you are the new one, and those are my church roots, and our tradition, and so on. Promise to us that you will be our father, so that we won't be orphaned. Well, it's okay.

[56:06]

But unfortunately for him, in fact, I miss him a lot. And he knows about it, and he's very angry. And in this church, he forgot everything. and his standard book will last for 7 years and then he will never put him in a charming pair so when I come to his mind Fiddler really is explaining all the intrigue of speaking Taylor to the young father and belonging young Taylor was a man very apt at wielding swords who was a controller, comforter, keeper but they don't become a superman they are quite Petronius Petronius who belongs to the first Peter Singleton book when he meets Mew in the Navigation. And Petronius only dies upon Arceus, who is also the last person to meet Mew in the Navigation, rather early on. And so Arceus will succeed in keeping a unity for a few years, but he doesn't have the charism of Pythagoras.

[57:07]

The unity was already established. Pythagoras was of his own personal charism. But then he has to to use the rules by communists, the laws that were established by communists, as the reason for the industry. But communists never speak about this rule. But his successor will come to the rules more and more. as the means of coercion. Anyway, after four years, there is a rebellion. One of the followers, who is a very calling, very honest man, he fears that he will be the cause of the dissension, of the disbanding of the communists, and so he decides to simply retire. and to ask Teodo, I mean it's a lot, he had a 2.3 generation and his father was the head of the mission, the leader of the group and he would be able to survive for 18 years but the same convention that we made and when he dies, of course it would take the generation of them and he would be in a period supernatural for at least 20 years but thanks to that we know very little about Batman

[58:27]

It's very flourishing at the time of Arceus, up to 3,000 people. After that, we go down. So everything we will see in Metropolis will be in one period of time. Flourishing in a time of very rapid flourishing. And then with Arceus and Phaedon, it's difficult in the other world. settlement by a kind of ancient organization. The Peckham News was dedicated to the practical and scientific label. Four years since the other long-run tragedy, LCBS began to reflect on this plot. Peckham News also has founded So in the writing, which I think is a beautiful book, the media also use it, the book also use it, you have the beginning of a theological reflection on the impact of Islam. A kind of systematic, not too systematic, but systematic presentation of the public spirituality.

[59:35]

But we don't find any method of survival. So this is the weakness and the richness at the same time, the wealth of Platonic survival, is that there is very little theological elaboration, simply the facts. So it's not influenced by external tools, So you have the charism in its original purity. At the same time, if you are looking for spiritual systems, you don't find much. But really, the systems are not what we need most. If we need one, the people want it.

[60:18]

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