The word of Ayatollah Yusuf is strong enough to include all the aspects of the nomadic world. When the Tartar consortiums, they want to place someone who is a very outstanding monk, they always say that he has very intense and very great facilities. But I would like to treat one aspect of asceticism, the most essential aspect, reliance on nature. And this is also an aspect which is a question one has to look at in common with other parts of the world. I was just speaking about Buddhism, I think, in Europe, and the best in itself, Buddhism's reliance on nature, not attachment. But I wasn't speaking about renunciation from different sources, trying to let the sources speak for themselves.

[01:08]

Especially since those sources are not theological elaborations, simply descriptions of simple different facts. Renunciation, in Greek, or to speak in Greek, apotheke, or memorial, That context is so essential for monastic life, that in our sources, for someone to enter the monastery is for him to make a decision on his creation. This is just renounce. You can use the word renounce without any meaning. To be briefly, we do want to say that one who has renounced, understood, renounced the world, is a monastic and a monastic. for example, Pakomius tells his disciples on the Stelbel, on the Stelbel, Pakomius makes a long confession of all the sins he has made of ourselves, that's lovely, according to the Egyptian tradition.

[02:15]

And he says, I have won with all the riches of freedom and spirit, in your midst. And we find similar discussion in other Pakomian texts, for example, The other is, unfortunately, I'm not sure whether it can be looked for or not. After having renounced all they had for this vocation, you have renounced everything you have. You have completely renounced. But for another days, having made the monastic consolation, or what I call the personament, having made the renunciation at the moment, means to become a monk is to renounce, to renounce a lot of things. In the Coptic documents we have, the Coptic documents we have, the monk is often called an apotactic, apotactical.

[03:18]

they have forged that word, which is an apothecary that someone who has made renunciation, the name of the Lord, one of several names of the Lord. Someone who has renounced the Lord. For example, in the last text, at the end of the life of Pyramus, long after Pyramus died, the Duke of the Mediterranean, General He is searching at the missions, for the missions. And he thinks he is hiding somewhere. He thinks he is hiding in a private ministry. And he came to the box. And should I or should I not sign it? I think it's the general consensus. We are apothecaries, we are residents of the world, not the United States of America. We are in for a lot of stimulus, we are vegetarians, but we are apothecaries, not globalists.

[04:21]

During the time that Cognus lived with his brother John, beginning of his life, he first decided to go to the military, not his brother, who was also a pagan. And Cognus, when he came back from the army, he heard that he had to become a monk somewhere, so he came to live with him. So they practiced for a good deal of time, living together under the two of them. I found that they had some tension, because when they started building small cells, like Giles wanted to build a cell for two, and Prakodos wanted to make it larger, to receive people who will come, receive invasion for people who come to win. And so what happened is, All the junk was destroyed afterwards. All the junk was destroyed by a whole line of prey in a cave to get other's anger. So the light says they lived in great renunciation.

[05:25]

The best prey they could be. They lived in great renunciation. For they gave away everything they earned through their money was worth, except what they absolutely needed. They both lived with great annunciation. They kept nothing, save two walls of dreaded village to live with their sons. Here you got another dimension that I will deal with later on. for the idea to work in order to see those who bear them towards life, but also to get some... the possibility of giving alms to other people, you know, who have any thoughts or who are already standing up. And to keep on doing what is strictly need for themselves. So, relanciation is not something that we are relanced. It was everywhere. We are relanced because we were. We are relanced out of our understanding. But, even now, we are living in a state of relanciation, keeping what ourselves, only what we spiritually need.

[06:30]

And one pack of Jews received his first group of disciples with them. He talked with them to know whether they must be able to renounce their parents and follow the Savior. The first thing he wanted to know, however, was whether he was able to renounce his parents and follow the Savior. Here you have the two dimensions. Dimensions again. The renunciation is not simply something vengable. You renounce something in order to give yourself something, or to someone. To that extent, the word renunciation is unprotected, and to give oneself to Christ is to be protected. Only one reason is that it's unprotected, people think that you know what you're for. Here, a person is away from something in order to offer himself to someone. And if you don't have this second dimension, first one, it doesn't have any meaning.

[07:34]

There is the real Christian dimension of renunciation. And this attitude that we have, ourselves, right from the beginning of this experience, has been put into the root. And in one of the precepts of what we found in the book of Petronius, which is the style of Christmas, which as such, I mean, the name of the book of Petronius itself, well, it's time for us to read the precepts and go back to Petronius. One of them is, when someone comes to the door of the monastery, wishing to renounce the world and be handed it to the lover of the gods, He's got hours of the same work. The food I can cook, but the second one is for the different people. He can't renounce the work. He wants community work. He wants to be added to the number of the brothers, to be part of the community of brothers. So he examined him, and he went through a lot of trials, and carefully made himself known as he

[08:47]

And then, in the initial days of Middle-earther, he can renounce his parents and turn on his own possessions. The first condition we can remove. We see by these two quotations that the mind must renounce not only material possessions, but also many other realities. When someone comes to the Middle-earther's rift, he may have riches to live beyond, or wealth. He may have a profession and a value in the world. But there is one reality that everybody has to renounce. It is the plethora of hunger. Early on, Sparta could follow the Gospel ethically and literally. And the Gospel has some very strong, full statements about the renunciation towards hunger. If any man comes to me without feeding his father, mother, wife, children, brothers, sisters, Yes, from his own life, too, he cannot be my disciple.

[09:51]

And it was a very difficult question for all the Muslims to find out how to interpret and how to practice this covenant. There was, on the other side, a commissioner of blood and respect for parents, and not for parents. And it is very strange to abandon them. Not all of them found a balance or a solution, but they struggled, they strived hard to find a way to be totally and integrally fixed with that community. In the life of quite a few, we are the stories of the pilgrim, who has come through the process of re-appearing, of separating the pilgrim from the target. Some time after his arrival, He came probably at the age of 13, although all the sources are consistent. He was 13 when he came to God.

[10:54]

And some time after he came, his father came to see him. And since she had heard that one day I had to go to see the parents, she came then from the bishops, telling by Congress to let her see her son. So, um, here's how the story reads in the Boyer-Brick one. When she came north with her other son, a few days she came up with another purpose. She had a letter brought to her father from his grandfather. When he had read the letter, he called Fielder and said to him, thoughtless, you will go out to meet your mother and your brother so that she may be satisfied. All the more because our father, the bishop, has written to us about that. The other replied, if I go out to meet the would I not be bound, would I not be found at fault before the Lord for having transgressed this commandment which is written in the gospel?

[12:18]

If you are serious, though, I will go. If that is going to be a weakness in my part, God forbid that I should sin." So he wants to come out of here, but he wants to be faithful to the commandment, to Christ, to a man of spirit. God forbade that I should sin against him, cruelly, because of lawful impurities, according to the flesh. Our father Jacob just replied, If you wish to obey the Gospels for them, I might love you to make your transfer. It will never occur to me to perish you to do that. So Jacob is, in the end, responsible for taking the decision himself, and he does not consider And the Fycomus gave orders that she and her other son, Batruti, should be well cared for in the guesthouse. But before departing, she was able to climb on a roof, and the clerics of the village told her that the monk went to work in the fields in the morning at such a time, and so she climbed on the roof and she couldn't see for a time.

[13:28]

But it was not a great consolation, because the other son decided to stay. So she left. That's the version of the heroic life. In the Greek life, which my own interpretation is a bit more standard, it's a bit more edifying, because she decides to stay as a nun. It's the evolution. It has to be made a bit nicer. But even after Hathluti, Theodor's brother, has become remodeled, Theodor always refused to see him. A comic was sent to one of the registrars, and he called Theodor on the comic. Then he would see the difference between Theodor, who is a young man doing art, and too much discernment. And Papagius, who is a much more understanding human teacher in the Guatemalan time.

[14:31]

And he says, Theodore, don't you know how to be condescending with them? At the beginning, as one is with the newly planted tree, for we give it special care on the water of the tree until its roots are firm. It is the same with beans. You will find that in Dr. Solnit's life, the sense of human weakness, but also of human role, that human life is a continual role, and spiritual life has to be a role, and you have to respect the seasons of that role. You cannot ask from someone who is just beginning, what people would first ask from someone who is a veteran. If you study the pastoral care, you will find that we pay attention to the special needs of each one, and the special strength, the specific strength that each one has or does have.

[15:40]

And in that respect, this is the most beautiful form of journalism. And he had also some sense of humor. Because just a few days later, there is another monk who wanted to go and visit his family. and the preconductors will decide to serve him, to his family, and he will ask the other to accompany him. The story is this. Among the brothers, there was still another one who set about asking one of the other preconductors, if you do not allow me to go home to see my family, I will go home and become a secular agent. I'm a blackmailer. And the preconductors accepted him, he blackmailed him. At once, Dr. Biskow called the other on Sepulchre. I love your wisdom, and how you sympathize with all those who are distressed.

[16:45]

Now, we will take this father in charge. We will go with him to visit his parents. And we will do more in all things, so as to bring him back to us. For there is much that is excellent in him. But the business is how it is about, except a little more. Although there are things that we don't understand. And I want him to go through the things that he doesn't understand yet. But above all, we know that it is God's will that we should fear Him always, in all things, until we have saved our souls from His hands on the earth, and filled our hearts with Him, the Father. And it is only later, after we have reached Him, that gradually, by breathing through our small mouth, we will talk with Him, not to dismiss Him again. leading in time to understand. In the rules of pragmatics, we find an attitude on this question that is closer to pragmatics' understanding than to the other three geographies.

[17:49]

For example, in the Pageta 53, It is stated that when a brother or a hermit of a mosque comes to the monastery, the mosque shall be given a companion and he will go in a gay dance to see its hermitage. And when someone in the family of one of the mosques is reported sick, the mosque will be set on fire. The Lord will send a woman to visit the sick one of them. So, the other hour was a choice for you not to make any contact with family again. But, pragmatist, it's true that it is wrong, but on the weakening side, someone comes here to go and visit. And if your pragmatist, someone that you don't really see, is sent to see you, is a contaminant. There is a charming detail in a joke that I took you. If the relatives of a monk bring him food, He would not receive it himself, but he would call the porter, and the food would be given to the porter.

[18:50]

And the porter would bring that food to the infirmary for the sick brothers. But before bringing it to the infirmary, he would give a little bit to the brother who had received it. So if my parents come and they bring some candles, I won't. I cannot receive the candles. I will give them to the father for the sake. But the father will give a little to me before. So it's a kind of human understanding there. We feel in this legislation the desire to be a human and a deathly coward, while maintaining the need of profound detachment on the part of the one himself. If a monk must renounce his family, he must all the more renounce honors, titles, jobs, and so on, in order to become homeless, and he must live in different curses and crazes. There is an instruction which is called instruction, I translate the catechesis by instruction,

[19:57]

There were several instructions given to the monks every week in the monastery. There was three instructions given by the father of the monastery and two given by the house master. We know that the Paikonian monasteries were organized in process. We say demerits, in many things. There were a lot of houses, could be between 30 and 40 men in each house. There was a house massacre at the end of the 12th century, and there were many houses. And at that time it was part of the monastery, the Superior House, and the whole monastery would be saved also. And the houses were divided according to services or tribes. Whether the house of the pilgrim, the house of the cook, the house of the guest pastor, and so on.

[21:01]

You feel the idea of service is there also. The blasphemy is a place where people learn to serve each other. So if you want, if there is a division of people, there is a service, we have to call you. And the housemaster used to give the instruction to the people of this house twice a week, on Wednesday and Friday. which were the days of fasting in the early church. And that was the custom in the early church, in the Egyptian church, in Alexandria. On the days of fasting, there was a catechism in the church. A man simply took the same practice. That the fast is considered as a kind of liturgical communal ritual. Practice is not simply a personal, individual modification of something that we do in common.

[22:04]

We eat fats, we don't eat material food, but we think more of the spiritual, the word of God, and then the days of getting visits are the days of health. And the superior of the monasteries will be getting visits on Sunday, two on Sunday, and one on Saturday. Some of them have been preserved in the texts of the Larts, and a few other catechesis have been preserved in other manuscripts. We have a certain number of catechesis from the Archbishop of Prokofiev, Feodorov, and Tarsius. And one of the long catechesis we have from Prokofiev is entitled Catechesis of Instruction to the Scythian Lord. against one of his brothers. And in that long text, Pythagorean's poet, the author, Pythagorean's author, who attributed it to Pythagoras, is quoting a long, long part of Cupid's thesis.

[23:15]

At the editions, we copied Pythagoras' wrongly written text, in particular the text which is used by Pythagoras in his thesis, Pythagoras 5.1. where we find a great part of the ascetic teaching of Hercules. So, that's a monocle web. Who not, for people, found it difficult to forgive someone who had offended him? Hercules exhorts him to humble himself, not to seek out the honors, and to scorn the maidler. And Hercules goes one step after the others. He says, if someone curses you, Go talk with him cheerfully, hoping that God will bring about what is best for you. As for yourself, do not curse the image of God. The image of God is your brother, the technical expression that is used throughout Catholicism. When he speaks of your brother, your neighbor, the image of God, do not curse the image of God.

[24:21]

It is he himself, he said, the one who bothers thee, and the one who curses thee, and will curse. If, on the other hand, someone curses you, do not be happy about it, for it is written, Who to you give all trades you? This is the theme of the holy indifference. You should be independent to others, independent to purpose. You are really at peace with yourself, at peace with God. And not seeking to find your identity, something exterior to yourself. No. You will be in a different world. I could just give a simple recommendation, another myth, to someone who had been in sin before coming to the monastery. Should someone insult you or hurt you, do it with gratitude and save yourself. Many times, I have angered God with my impure and abominable actions.

[25:24]

Be loving for human life. For fear your efforts should be in vain. Be loving. The devil should lament at you once more. I can assure you that can be so. If people insult you, accept it. If people praise you, don't be happy about it. In the same line of thought, Theodore describes the path to salvation as a very narrow path on the top of the rock, with a big rock at each side. The rock is going towards the east, east of the resurrection. And then on both sides, the desires of the flesh and the pride of the heart. One is as dangerous as the other. A monk may have renounced human glory and honor when he came to the monastery, if he was someone prominent in the world. But then he may have sought with Sikhs a new form of glory in the community.

[26:31]

And Pabulins was very concerned about that. He was basically not from any background. situation where we go to contemplate about being a God. And this is one of the reasons that he gave for not wanting his monks to become priests. His attitude was pretty much the same as in Buddhism. It's a long desire to become a priest. But if a priest comes to the monastery and wants to become a God, well, he goes back to the middle of the earth. But if he is ready to except common rule and mutual good health, forgetting about means-work, except for little-to-no-whatever submersion. And is the reason he gives here, it is better not to seek after such a thing in our primordial, lest this should be an occasion for strife, envy, jealousy, and even schism to arise in a large number of tongues, contrary to God's own will.

[27:39]

In the same way as a spark cuts through the threshing floor, unless it is quickly quenched, it will destroy a whole year's labour, so it is with a thought rather at its outset. You see from all those legs that fight at that time, the crystal was considered as the prime component, was a branch. Iroquois, you remember Iroquois. Thank you. I think it's also hardly a problem of misunderstanding the religion of Christendom. It's one of those good periods of the Bible. And what we also try to find human glory in that extra-past-ly or in doing special prayers are in some form of extra-worldly. It's the acidic flower agent that we We read about the Indian Arctic weather.

[28:42]

We're proud of that. That's a lot, you know. More than 3 million hours. Right. The greatest number of craters is the Emulation Cylinder. We read in the Pyrenees Provenance. The Pyrenees Provenance are one of the sources of Pythagorean Revolution Center. The main sources are the lives of Pythagoreans, and the big pistols, or the lesser of the sharp arrows, And then you have the Paranipotena, the world's Panikomita is a Greek word that means things left aside. There was a series of logia or short stories that were not introduced in the rhymes and were preserved as a series of texts.

[29:46]

The lies of Spacogus were built Pretty much like the Gospel. First, there were a series of narratives. Each one of those narratives were written down. And some biographers collected them and made a light of them. And some of them were not included in the ones that we made as a separate body. That's what is called the parent body. In one of those things, I remember in 1934, We read that one day Thakuris was sitting in the monastery with some other brothers. The second brother of that monastery was made to mat during the day. Mat-weaving was one of the main work, the main source of his junk too. He had been weaving during the day and he had, what do you say, weaved? What? Yeah, the war comes there.

[30:49]

Two maps. Instead of one, the one was good, and we had made two. And we had placed the map just in front of the cell. Yeah, of course, it was a place where Pekelmuth walked, so that Pekelmuth would see how a good worker he was, and who was hoping to be praised for sustaining such a zeal. Instead of praising him, Pekelmuth rebuked him several times. and with a good sense of humor, obliging, as a part of his penance, to make two months a day, or four or five months. The greatest and more subtle temptation for a monk is probably the desire of fulfilling some important role in the community. And it seems that this was the beginning of the promise of the other. People asked him if he would accept to be the successor of Quaker wheels.

[31:57]

Well, the other monks seemed to have aspired to offices since Horsier should one day assume the leadership of the colony. had to complain that too many of his brothers were looking for jobs in the community and who would have effects from the ritual. I see some of you wanting to receive titles and to rule or to become masters or something else. In the past, in the time of our father, you see, in every human To this day, right from the beginning of the second generation, people stopped complaining that they were not so good as they were in the third generation. In the time of our father, it was not true. In the time of our father, except for obedience, nobody wanted to be called great.

[33:00]

A great is a superior, is someone who has a lowly good. In his Liber Corso Jesus, I don't know if it's Liber, it's Testament, he tries to convince all the people who are responsible to be in the community of the deep responsibility. He finds something very similar in Medinic, that we are not truly human beings, that we have a very difficult job to help poor souls. And Corso Jesus himself was humble enough to step down when he realized that he could not maintain the cohesion with the fallen people. and he asked Theodore to take his place. And Theodore himself, when he became superhero, became involved. He used to move the local superheroes frequently from one place to another so that they would not be attached to their partners. Perhaps there might be another reason, too, because when Theodore became superhero, he had some problems on the rock stages.

[34:05]

Lots of the superiors have tried to separate this monastery from the common ship in congregation. And maybe by not bathing superiors in the same monastery too often, this situation would be avoided. But I think the first reason was that they wouldn't become attached. And if he tells them, he tells them, now there's my brothers. You are leaders of the Holy Faces, leaders of the condition of the Pagan Venus. Pagan Venus. Pagan Venus. It's a French word, Pagan Venus. It comes largely from Pagan Venus. But it means the one who leads, not the leader, although there are other definitions. You are leaders of the Holy Faces of God, Which we gave to our righteous father.

[35:09]

I hear her work is worth issuing for the Lord God. Some in fact are saying, this monastery is mine. Others, this object is mine. Well, things of this sort ought not to take place here. But if you really are prepared with all your heart to act in a spirit of renunciation, like that of our righteous father, then let each one of you confess to me, I am not the leader of the community, but we are prepared to submit to anything to Him calls for. On one occasion, the assembled and the unveiled assignments, again in this manner, Some of them had built new houses and synagogues to meet the brothers' needs. After he had made the assignment, he said to them, You see, I have assigned you as you believe my God's will, because this is for the salvation of our souls and of the brothers who are with us.

[36:18]

If then we have been someone from a difficult community to an easy one, and he rejoices within himself on the given day, I assure you that the Spirit of God is not in such a man. Or, on the other hand, if someone from an easy community whom we have assigned to a difficult one, is talented under this, I tell you, this man has found the Spirit of God, not you, it is him. Well, people have to be detached from everything. From the community they want to build spiritually or monasterically and so on. Or from the treasure path, being with everything. Or, also, not religions, if they are moved from a difficult one to a different one. And then you can see all that. The charismatic period, beginning of a beautiful, holistic propagation, even of political communalism, these are the primitives.

[37:26]

There was a new freedom in that, which we shall elaborate on in the same. Then the second, the next part of the response we are receiving will be to Egypt, a deeper part of renunciation, renunciation to oneself and to the physical part of oneself, to self. beyond that conveying the pieces of facts of emancipation. And then I was trying to move out. At least through the sources, what were the motivations of that emancipation? Data stasis, those who got involved in this deeply armed position. Any questions? No, that's his question.

[38:41]

Just one. I'm saying the area in which the public monitors were located was one of the great problems. I spoke to him about being involved with the Monk's team, being Monk's link in the alcohol business. Well, after a while, Monk started, as soon as the background news was known, and he was very rapidly known to the region, the nation's gang, in 2003 and 2008 in Upper Egypt. And one of the bishops asked Athanasius to partake by convince of Christ, so that he could be put in charge of all the rites of the past, and let the priest go and get himself some work. But Athanasius said to his sister Bishop,

[39:43]

we have to respect each other, but I know about him, I've heard [...] about him, I gathered them in special halls, in the halls of the Greek speakers, and there would be another Theodore, Theodore Melikson would come, and he would become the interpreter for the Archbishops, and he would be at the head of that house. So people were coming to make sacrifices, and some of them would become great Theodores. Theodore, the first disciple of the Archbishop, a great disciple of Theodore, Egyptian, who was from a very promising family.

[40:45]

Petronius, who will be the disciple of the successor of Cardinal Milos, who was in charge of the three other monasteries up to that time, who was the head of the monastery before he became the decodent. He asked Cardinal Milos to integrate this monastery with him in the parliamentary delegation, and he was from a very rich family. And when he was called a demon god, he decided to become a monk. And he retired, he went through on the property of his father, the family of Schmidt. And then another pig was gained, and they followed him completely. And then he comes with his father and his brothers, and he becomes a monk. So we went from there to Trondheim. But there were rich landowners. The trouble was they were just like in Norway, not in Denmark. There were a few rich landowners in the village. Most of the people had nothing and a lot of jobs to provide.

[41:48]

It was brutal. The situation was pretty much the same. You see that the communists had no education in South Africa? He knew if you were to read him, he had no Greek education. Because when the Pilgrim of Jerusalem comes, and he knows only in a degree, and one day he comes to Pachomius, he wants to be comforted, to be helped by Pachomius twice, and he is understood by him, and so on. So Pachomius is very sad, and he prays the Lord to help him, and he There is another old one who knows both languages, but his mother is a scientist.

[42:57]

Theodor will very rapidly learn Celtic. Pachomius tries, according to the Celtic line, Pachomius tries to learn Greek, but it doesn't seem that it was very easy. He decides to learn Greek at that time. The other took out that, but it was very successful because we know that Theodor was the scintillator, But here again, you have a story that has been embellished afterwards. In the Paralicomeda, you have the same story. And then Parthagius is a commanding traveler. And the next morning, he can't speak really well, I think, more than any director in the Insomnia. But Parthagius required all these monks to learn how to read when they came to the monastery. Well, it was the first thing they learned in the week at the Poltergeist because they were under the authority of the Poltergeist as long as they weren't ready to be accepted in the silences.

[44:08]

So the photo was included on the silences. And why to learn how to read? Because they had to learn scripture. And it was very important for men to know a large part of the structure of Manhattan. So before we can relax a little, and the syntax is there to learn Manhattan, at least the Buddhist will know some of the traditional roots of Manhattan. Just wait a minute. And it is surprising that the communists would require that. And the Koreans were very, very cheap. Those restrictions were completely impractical for him. Yeah, yeah. They had been charged with doing an insoluble procedure. Inside the manuscripts of the Bible are among the oldest translations of the Hebrew Bible.

[45:10]

The design of the building was very important for the establishment. It's got all the good things. And the switches were, for the most part, the core substance of the building and the building material. I think that was their only switch at the time. A few letters from the gas and so on. At that time, from the... From the text we are quite organized. We don't see any mention of other...

[45:49]

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