Sunday, August 12th, 1990. Esther D. Wall. Saint Benedict, inspiration for today's world. May your life for today's world, and world as well to me. I have my problems that could be resolved on Sunday. I think that's a thought, you know. I think I still don't take it completely for granted that this small monastic group, written in the 6th century for men with moral reasonings, can have such an immediate and vital relevance for all of us today, men and women, religious and lay. So I really want to work out our own constant commitment to Christ in our daily life at the end of the 20th century in a highly sophisticated, complex, and viral situation of today's world.

[01:14]

And I would like also to find some way more of a term as it faces difficult questions moving into the immutable era of the 20th century. How can this short document, no more than nine months of work, be a source and stream through which it's possible to come time and again to find life and insight, to be both assured and helpful? I'm given a chance to share my own experience as a laywoman, wife, mother, four sons, eldest and grandson of one two-month-old grandson as well, who's touchingly half-African as he is. First name, Hiraie, meaning he's born a Tensi model.

[02:18]

Second name, Benedict. I've had the chance to share my own experience of a very ordinary day at work, of what Benedict has meant to me over the past ten or twelve years by talking about the Lord, and what he promises to me of my future. Now the Lord, of course, is a reflection of the man himself. He writes nothing except what he has himself experienced. He writes only of what we know. But because he knows we're related so well, because he has such a grasp of truth and sight, and sees it all in the light of the gospel, he too touches all our experience. And by writing, he writes out the sense of who we are and where we are on earth.

[03:22]

in a way that allows us to identify with what he's saying that touches all our hearts. He's reassuring because we begin where we all are, in our weakness, our vulnerability and our confusion. We are strong because he knows that we are earthen vessels that we can hold with care, that we are fragile and easily will leave those equally young hearts. But he's also prophetic. He believes in us through each having of us. He would push us even further than we ever dared to think we might go. He is, of course, a man who is always holding two things together and telling us which thing he wants. He tells us to stand still and move on. He himself, who told us to live in a cave, but suddenly our cave, knows that one has to learn to live with oneself.

[04:33]

They have wanted to see everything new about that most blissful and boring thing, living with other people. Just as two streams and two traditions with their jolly monasticism flow into the rural, so too streams flow into the text, as they must also flow into our own inner landscape. our own inner job. But while emphasising this ability to hold little things together, and it is one thing that we all know about benefiting from life, it is that it's a life of balance and moderation. It's also important for us to start to establish that moderation and balance are not the same thing as being mediocre. play is safe, choosing the middle way across its beauty and unremarkable.

[05:40]

The ardour, the passion, the sense of urgency, the idea of relevant love, which roams about the world through each sort of its most pathetic features. Benedict actually has the audacity to re-write one of the verses of St John's Gospel. War would do quite well for St John, not for Benedict, he rewrites it well done. So, there are all the concepts of balance. and moderation here, but he is also passionate and charismatic. He is totally evangelical. On this solid and utterly dependable framework and structure, his is the cry of a passionate preacher.

[06:45]

The evangelical lends him a tenth price. Today and not tomorrow, this is a message for you here in life. He is totally visible, right at the start of the world, he said, the scripture of the rising sun. For the world, perhaps all the time beyond itself, to the gospel and to Christ. A time of day, a scripture which is affirmed as the source of life. Scripture has authority. It's lawful. It's immense. The whole of the rule is a message, a quotation to Scripture, one after another. Benedict is a man who has spoken the word. He's captured by the word. And the whole life to which the rule derives us is a search for God under the guidance of the gospel. See how in this love the Lord shows us the way of life.

[07:45]

Let us send out a letter on this way with a gospel for our God. The rule is of paying our monks to live by the scriptures. For us lay people, it is simply a handbook for living out a gospel. A practical guide for meeting the gospel demands a reality in our daily life. So the world isn't a rulebook or a code. It never dictates. It points a way, a response. It's a document for all of us. It's a bit of a blind, unquestioning allegiance for the world. It's the response of the heart as directly beware. The best is simply in the end. What better than it to be sparkling now? The rule, in the words of one of the greatest Danish historians of all time, the rule is, as fresh and living, mere, simple, but wise today, as fresh as it was once written.

[09:03]

I like those words very much. The rule has the character of any great text. It consents its edge, that any period and any century can come to its breath, and we too can come to it, at different points of disciplines in our lives, making different remarks on it, asking new questions, The rule of the Lord will be made family-like, with extended family-life, and now with close family-life. Then it is offered me a way, one that will enable me to live more fully and freely and truly from the depths of myself. How to be human, How to be more fully human? Surely that is what we all want.

[10:08]

And the violence it seems to me in this undertaking, in this way of discovering and living out our humanity for the sake of pride, the violence of acquaintance They don't dictate their horizons which beckon us. They help us to know the disposition of the path. And they particularly help those of us lay people who find a guide in our Christian belief in the world. Those three paths are not so much themes or actions that we promise, but rather modes of perception, ways of seeing into which we grow, which will help us to encounter ourselves and encounter the world on a deeper level. For what benefits our doings if thy performance of life?

[11:16]

There's that wonderful image in the prayer line There is the Lord in the market place, calling out to parts of town. Doth anyone yearn for life, desire to seek good day? And if it stoppeth, don't hurry by in the crowd. Now listen to what we say if it were a form of a way to die, which is simultaneously a way of a fullness of my own humanity, not a denial of it, but of it, not a question of it, but a way of a vow to look back with anger into that form and a fulfilled person, made in the image of Christ, Hold them in my heart of hearts, I deeply wish they'd come. And let it be vowed, idly, touch the roots of our humanity, and speak to the basic needs within each one of us.

[12:31]

Listen, that's how the war starts, benedict, catching our attack. Listen, listen carefully my son. This is the voice of a father. What a wonderful boatman. It's the breath of each one of us individually. A son or a daughter. And as in fact, almost certainly, the program is based on the fact that we, as brothers, teach the baptism, then it is in fact meant for all of us. as much of those who have signed our way to God outside the exposure of the wildlife, but in and through the fires that they lay against baptism. The law, the kind of humility that is, a practical guide for living among people, is yet a person, each one of us as individuals.

[13:35]

And we can come no further at all here. of the tenderness and the loving concern and the real care for each of us as individuals. The underlying respect of the Quadriplex Fund. While Benedictine's offering to us all is a chance to come home, the Quadriplex Fund of Australia is the last and fifth consequence of Come to yourself. Open your ears and your eyes to what is happening and what is on offer, and return. Just like a polyp or sun, return home to the place where you were born, the place where you ought to be and want to be. Here is a chance to reverse all. Here is a chance to reverse everything.

[14:37]

and to make the return journey back to God. And here, in this path of the Portugal farm, which is each and every one of us, we see what lies at the heart of the three Benedictine paths. We hear the voice of God in this poem in that evening. We make that journey back to God, by the vow of Onsatse, as we come home, in the deepest sense of being at home in our spiritual stability. We all need a place to stand. We all need a firm base on which to operate. We all need to be at home in every level of the meaning of that word. We all need structural framework. We all need a sense of time and moment and space and place.

[15:42]

And that ultimately is what the Lord is giving us. Helping us to establish a relationship with being. Be kind of reverent and respectful. With time. All time is holy. who say the opposite, which mark the tile of daily life, the throne of seeking. Who is associated with our cellar, regulating that we are made up of body and mind and spirit, that each element of ourselves must be respected, that each observes the elements' patterns, become a way of God. But relations with people have always been as practical and plentiful as I know how to live by love.

[16:47]

But relations with God, although it's not order per se, but so that my life, my space, and time are all in which I find God in every God unwinds me. This, I think, is a particular gift of Belavida today. He speaks of various meanings in the fragmentary and abstracted world. So that is the star of Belavida, which is immensely attractive. Telling us of balance of integration. Telling us of a holistic way of living, long before the secular world began to invent that. Telling us where now to have bodies, as well as its length of spirits. That's for you.

[17:49]

And now let's be kind to ourselves. He is, as I said, a man of moderation who is reassuring. He is, of course, a master of paradox. So if he is reassuring, he is also challenging. While he accepts me as I am today in all my fragility and my vulnerability, he also wants to push me even further than I believe I could go. Like with the taste of the rule for one's guise, it never gets me signing on to some closed, safe system. rather it meant to be a series of continually opening doors.

[18:56]

So, we must never be fooled by this map. Beneath this steely wall and fulfilling guide of dialogue and rhythm, I find but he gives me a message of Christian discomfort. I find that I am being forced to ask some very awkward questions. If I find Christ in Edirne, and one of the great capitals of the world is the Christ, then all will come. What am I actually doing about those who are denied the right to live with all human dignity as men and women in the image of Christ? If I believe in friends' respect, these can't be things without the rule.

[20:06]

I believe in reverence and respect for material things and the stewardship of material things in my life and the earth itself. What am I doing about my ecological concern, my commitment to the environment? If, perhaps, peace is a Benedictine watchman, and Benedictines are peacemakers. Am I permitted for that? Peacemaking, if I then mean it here, in verbal dispute. Is the law that comes from the undivided church, and by following the way it writes, Do I learn how to judge my fellow Christian on the basis of the common ground between us, using the Bible as delegate cards with loving openness?

[21:16]

Am I committed to the irreconcilable past? And finally, if God is the basis of the life towards which men live all the time in life. He offers daily the word of God. What about prayer? Do I make it a priority? The word of God meant for reality given by life. Although I read about prayer, and talk about a prayer and do anything before the hard work of prayer. It's a prayer on the basis in which I live out my commitment to the world. Now, if anything was alienating, we must never forget that.

[22:23]

than as it seemed like for ordinary, normal people in for ordinary situations. It is an early movement. Do we take it seriously? As always, should we perhaps be aware of dependency on a beautiful and holy face and friendship with a community which can be immensely attractive. We must not forget that Berlin puts peaceful Berlinian friends. No better state of peace. No receptions, no one to escape the washing up. We are all births of our citizens. He believes in each one of us, in our individual freedom, in our ability to stand on our own two feet, and has made people take responsibility for our lives.

[23:42]

So now let me look at one or two of the way in which I believe that Donald Dickey is asking us, as they do, to act responsibly. First of all, the euphemetical situation. He gives us the agenda, as it were, for euphemetical dialogue right at the end of the world, only feeling the unimportant birth. Literally, chapter 73, the third birth. He's telling his monks to read from two very different thoughts. And we must have been inspired by what they were small and rather dull by that point, because

[24:50]

It is, in fact, surprisingly important. He is citing two sources which are, in fact, largely incompatible, or at least, we might say, they represent a polarization of values. The arithmetical, mechanic-wise, the celibatic, the rheumatic-wise. He is, as it were, eliciting a conversation between these two themes, these two sets of values. He's telling us to draw from both. He's telling us to set up a dialectic by letting them both interact. Letting them stimulate one another, so that we live with the tension of the two, and so that the interaction can produce growth and movement forward.

[25:55]

This doesn't pose the issue that two speeds work dynamically. From being open to different, even divergent aspects of one approach refuse to be tolerable. are vitally important, it is to hold on to that. In today's future, whether we advance the bill or leave the Medford House, these people are in which, having reached a certain content, will start draining from all of them. Exhausted, or perhaps even from lack of courage.

[26:57]

In 1982, I was in Kent, and I saw the Holy Father in Kent with people, on one hand the Archbishop of Pembroke, head of the entire Anglican Communion, and on the other, the moderator of all the liturgical churches. And there, sharing on a baptismal vow and renewing them, there was this exchange. This is the faith of the Church. This is our faith. It was the Holy Body of Christ. the letter in the body of that church who showed me back that response. We must not let that start a riot. Sadly, today, it goes on.

[27:59]

It seems that that vision has been fractured. But if you're committed to the rule, we cannot lose sight of a text coming from the undivided earth and pointing us forward to the undivided earth. Benedict, as I say, is totally scriptural. He uses scripture as his wisdom literature, not a text, clearly, but a common ground on which to reach out. And I think increasingly the churches of the Lord of David's Root, or the Red Rock in my view, that's here in the mountains of London, particularly in the Belgium Supreme Monastery, we have a common heritage on which we rebuild. And it would be nice to think that all this will increasingly come to be drawn upon the paths and the vines of the church.

[29:07]

Each of us can play some tiny part in keeping the conversation alive, in keeping contact as well. Each of us can, as it were, light a candle. About two weeks ago, I returned to Penfield. I hadn't been there more than a couple of times, so I seek to get there. I went down into a quick chapel, near the chapel of our lay underdog. Well, there is a noose that the blue one, our lay maid, made by Benedictine paramedics to mock our concordia. Ladies, in St Alisdair's great 12th century brick, a coming together of art and person.

[30:15]

And I ask that her authority candle will continue. I would have done it 15 years ago from, let's say, very simple. A Catholic girl who said that she wanted to create a unity and rather than what to do about it, we'd simply walk together. found the face that had seemed to us the face that they faced, and had simply begun by the beginning. Every Thursday afternoon, kneeling on the floor of the crypt, onto the lighted candle, praying humbly, as Christ dwells, and when he dwells. Still, a group of friends kept their candles alive, Those who think it is possible to keep a friend or family.

[31:20]

Commitment to peace. The Congress of Maggots in Rome When they left September 1984 and asked themselves what choice they had to make in the day, they found four points that made us feel well within our feet. Firstly, innocence. To persevere in patience and making progress towards reconciling our own turmoil. and content. May we keep looking at the reverence and God within ourselves.

[32:21]

Benedict knows a lot about that. And then, peace in our communities, by the gospelling, mutual respect, for the Bible's viability to obey. Forgiveness, Twice a day, the Lord's Prayer is said over and over in the community, for that prayer forgives us as we forgive them. We are committed to renewing the covenant, to forgiving time and time again. It's not easy, and yet forgiveness is the greatest factor for forgiving and of Rome. So he must be a peacemaker, illiterate, unfamiliar with parallel community, and then looking out for that amongst our fellow men and women, who stood to the margins of society and suffering there.

[33:30]

And then a piece of material creation, Maria Verbing, Benedictine and Arnold Stanford wrote Mr. Blake, the forces that destroy peace are the human part. Aggressiveness, exploitation, greed and thrabbing, blindness, the having of concern in one's own short-term engaged with words not born. We don't need some super-powerless trials, we can destroy uncivilized and unneedy by giving to these forces free will. Of course, Simon, the beast of God, for all these areas would only become possible as we are prepared to make among you the gods. So let me see your patent A. It's a biblical indictment, but we're faced with it early on in the rule.

[34:39]

I take particular pleasure from speaking of the batting word hat, because there it stands before me, forceful. angular in shape, the very essence and style, such a concoct, that nice, easy-going, English word, peace. And I see my mind's eye, black, risen up, I was delfie, off her trapple, He entered Johannesburg, the Benedictine Johannesburg, and thus were on the truck or seen through the braves of wire on top of the wall which surrounded the noble community. The failure it bared out of the cowardly participant, how tough and how demanding is the God of reason.

[35:43]

Benedict said we shouldn't say peace. Well that is negative. He tells us that peace is never served by putting truth aside. Denial, repression are no basis for future relationships that are more than fulfilling. It's much better to talk of the difference and in it were NMS faced back and were murdered, as always. Tough, ruthless honours. We live in a world which lacks any vision of the sacredness of creation. We live in a world of greed, of ruthless exploitation of the earth and its resources.

[36:48]

We live in a world of waste and destruction of the environment. As the legitimate citizens tell us in their statement, it's all to forget. And if we don't possess it, we must go out and bring it right away. We offer this monastic spirit that we use what we have been given for the transformation of culture because creation is the law and we are its equals. We hold it on top. We must always remember that the earth is not so much inherited from our parents As borrowed from our true, we owe a debt of magnificent credation. Benedictines do not growl. They try not to wait.

[37:50]

They believe in having sufficient but not to have much. They believe that by cooperating with the creators of bonded beings, men and women, to bring about on this planet a truly human life for all. The Planet Academy is telling us that all these good things in our life are only on the level. They're out to us particularly so that we can use them for their bullets that have turned them, like the tools of the American fight, but they're going in at the heart of it. And the question will be, did the land of glory meet your plans? Have you handled the material possessions and the earth itself with reverence and with respect?

[38:57]

We follow the way of Demonic Theatrophic Sacrament. We are to see ourselves as partners with God. It can be all be good gifts to us, so that they can fulfil their purpose in serving the whole community. Again, I'm afraid I call that the fact that the spirituality isn't isolated. It's common. It's shared spirituality. We have these things that they can be shared by the whole family of God's people. We're in a covenant, what they treat it. A covenant to establish and to keep. the harmony between people and the natural world. So we stand before God responsible for growing for his creation and building a just society.

[40:09]

The two interconnect. As Wendell Bevy tells us in his The Gift of Good Man, The Earth is what we all have in common. It is what we are made of and what we live for. And we cannot meditate without demonstrating pleasure with whom we share it. There is no semi-resemblance between our behavior towards each other and our behavior towards the Earth. by the thought of which could perhaps be broadly recognized, the willingness to exploit one becomes the willingness to exploit the other. Exploitation could be of the earth, and exploitation could be each of people, whether or not they are able to keep hold of valid links visually,

[41:17]

to our responsibility to be whole, dynamic, web of time. There's a very nice episode in the dialogue. It's the life of Benedict, written by Dr. Dale Duncan, by Gregory Perret, which gives us a wonderful image about how Bellingham treats people, how he gives them freedom, how he releases them from bondage, from the bondage of all form of oppression. It's a story of how a cruel co-opt, named Sylla, was man-feeding and torturing a poor peasant, tidying up the road, and breading him and for him to benefit. From the ombudsman did the body be borrowed, just by raising his eyes upon his foot and by his gait.

[42:31]

Calls on the peasant's arms began to fall up, to unwind, so that in the twinkling of an eye a better man was created. Today I think that we can all take into ourselves freedom to be oppressed, all forms of oppression, social, economic, religious, alternative. Because we are all equal, we are all one in Christ, So we don't judge, we don't dismiss, and that's how we find support. Bettering them, judging them, tie them up in cause with the way in which we veil or denigrate them.

[43:33]

Let all who come be received as Christ. a favorite Benedictine aphorism central to the whole narrative of Father Benedict. And we are bound to ask ourselves, do we actually believe that part? Not only by the hospitality of welcome to the person at the door, or what often more livable a person than the other end of the pillowcase. The hospitality of part, how we greet other birds with our laughs, barely scared that the present goes to waste. And that meant little to the people that we did care, the passing stranger, the people in the sleep, The very way you look at a person can help to transform one.

[44:41]

There's a nice, acidic tale. I know that I'm myself with people who can't make out when the night of A is the day of the dawn. Could it be our time to sleep? when you can see an animal in the distance and see whether it's a sheep or a dog? No, answered the rabbi. Another asked, is it when you can look at a tree in the distance and tell whether it's a pig or a fish being? No, answered the rabbi. Then, where is it, you thought the monk would ask. It is where you can look on the face of any man or woman and see that it is the face of your brother or sister. Because you cannot do this, no matter what time it is.

[45:44]

It is third night. There's a very beautiful book that of the quarter, standing at the gates. And we shouldn't have missed our author, Benedict, who taught us to live our life, not by a pay down from ethical and moral, but giving us a real life victory, a real life footprint on which to model ourselves. So there is the quarter, standing at the frontier, the threshold. as it were, both monetary and looking at the world outside. How he looks at that world is with gentleness and a little bit of love.

[46:48]

A form of inferior openness to the world. Not a daily book one could possibly prepare for the problem. And yet you're not bound to be connected there with crusades or renouncements. You're connected there. [...] You Not because it's so far, [...] far

[47:55]

What a great thing for which we take our time. It is a great thing for us mothers, as long as there is peace and love within the family. We must master peace and respect each other. We must be proud and compassionate. when you try to hold a free and just vision. Unless you hold a vision of the vision of your past, this vision can't actually affect the world. And this vision is the contrast vision that you need to hold to drive up. Contemplation is the freedom of the visible world. Action is the key to the most powerful of these problems.

[49:01]

Waiting for the first bell at the reception, the presence of a feeling of wellness, peace, or attitude, is part of human beings. It's part of the process. In the theory of thought, it is essentially the process of learning. and found, we find ourselves victims of over-difficulty, beneath the surface of the sea. But conversely, the latter comes up from absence of thoughts and thoughts, merely being shivers of contemplation and reaction. The continuous response of thought, That does of course completely obliterate the mystery of the voice of time.

[50:08]

It feeds on our way of living in the world. Whatever the way of this voice may teach us, we'll not seek to invent a feast of faith and pride, with all of it. May we just find our way in the same way as the Panthers did in our native land. These are the most sensitive of all introspections. On the right, there's a group of teenagers who have not seen the world, but have looked at it from time to time, and have regard for the world as a part of time. In the middle, there's a group of kids who have seen it from time to time, but have not seen it from time to time, and have regard for the world as a part of time. In the middle, there's a group of kids who have seen it from time to time, but [...] have regard for the world as a part of time. In the middle, there's a It is made to teach us this time a commitment to the world. Be the report of Christ, one for the world. His enemy on one spot was God, and one that love grows on commitment to one fellow who has been left to the world.

[51:18]

Only on a specific basis may I have the time and the force to require that a prayer and a daily offering be possible for life of activity in the one hour. When confronted with God of the day in a parable, what one would create explicitly is a life and a day for love. There is a benediction where it helps the whole people to get out. It shows us that action brings us to stillness. But where are the thoughts? Of course, it must be retention. Only to reach a relationship between the two is justified in thought. And yet, I was right to make the excuse that we couldn't just fight a fifth battle and we would go.

[52:23]

That we should never give up the struggle to go to the two together. The further we come so far, the closer we come for love. That is what's in our hearts for the day of the settlement. been devised, practiced by the Abbey of Leatherton, with its full conversation all thus far, if we hold on to whom God's enemy is pointing us forward in the world. When was that a time, while our identity forward, when our spiritual friends and faithful were very insistent that the followers of them should be rare, isn't such a blatant spread campaign, not to be the way she ever thinks of rights before space, space, space, space. We're walking in a hopeless situation.

[53:28]

We can't accept it in the world, but we try to see its problems by listening in quiet to those problems. by acquiring a way to speak with the light of the Gospel and to live with the love of Christ. For the nothings which we get here are not for us. We are not ministers of God, we are faithful. We are righteous, dispensable, equal to the men of the gospel. And yet, one part was found to have started, one part we thought to have stepped up as all the challenges started. I wonder if we as well as the professors come to bear with the truth.

[54:32]

For what we are, if we call it an identity, is right Millions of adults are forced to engage in any way they like, and yet, we are questioning it. Wasn't it exploited? That's not the way we were. Of course, we are trying as we could with this very day. We exploit the values, and they are very magnificent values, of the Gospel. They knew that I was God's chosen one. But they all didn't know that I was going to come from a poor, middle-aged, misguided human child. They thought of me as a child of God and of God's love, and that to me was just the thought of me.

[55:39]

of the social status of Internet children, which means it's consummated in the form of privacy. And in this world, on the way of life, you've always reached a point of We are being killed. Call the police. I will end my daily life. There's a lot more value in it. We are living a life that's not that very thoughtful way. All the men who live with us, they're all against us by the name of peace. destruction, prejudice, and violence that we see going on all around us.

[56:41]

There is a man who has never evaded the question of power, of property, of personal relationship, and has just questioned his right to do the same. And the slightest thought of her as part of a presentation that was sent to us. We live in a conflict that is still about society. We live in the exploits of the working people, and above all, we live in the power. Who told us that we can live simply? We carry the suspects of people from the bacterial fields of our lives and environment. We're stewards of this earth, and as such, we must share our responsibility. We live in a climate unprecedented and individualistic world, for we have been constantly made by our own changing.

[57:53]

We can refuse to say goodbye to her. We can cry for her without a commitment to say it again. Not merely in our inner race, but in our relationship with those around us. We live in a world of injustice and exploitation. when we were denied the right to live with one arm or a single. A world with highly demographed, expulsive and strong. We can refuse to commit cybercrime like the rest, for we shall not follow its pace, or fight with all its regime. We live in a world in which the church is what's clearly torn apart.

[58:56]

A world of vanity, a world of the undivided presence, a place where the dead lift their gaze. Pointless are the odds of our commitment to the work and the cause of the survival of the world and of the future. We live in a world of This media plays with questions. Endless work of concentration comes from a speechless helper. We can try to stand to be proud of this new people. for those around us on the front line, listening to the voice of God. We live in a world that we find ourselves barely living in.

[60:04]

But we can find a way where our hearts are still one. I'm aware of the force of the presence a marvellous glory. So that we can all be contented with this truth, be we delighted by God's good news. This is a special day in our lives, rising up to save us from today's world. The Lord has given us our co-father, Jeremy, to be a well-known and a child of life in the Church for 1,500 years. Look with your breath on those of us gathered here today, they and religion, as we attempt to make this holy hall our guide in living out of our expectations and spoils.

[61:16]

is laying out each one with a sense of hypocrisy and a sense of burdenedness that we nations in our own generation keep the light and inspiration of that way alive for ourselves, for the church, for the world. Father, may this be the day of our courage to forge through all the trials that we've been through despite the dark. Spencer, Doctor, Professor, Wife, Mother, and our friend.

[62:53]

Thank you very, very much. During the past few days, you have stolen hearts of 47 Directors of Obamacare. I suspect that this day, you have stolen the hearts of another 50 or 60 new people. Father Green came our coordinator this year for all our corrective problems. Thank you for being with us, being such a fun guest. Be careful. Father Brian and Walter, while we're lost here at St. Aaron's Avenue, we do thank you for being with us, living for a few days under our roof. We hope that you will continue to speak, and write, and prosper over the river. Traveling about the world without the music is pretty cool. We have in our hearts a breath of honor laid to thank God for his great merit to our people, who are very compassionate, dedicated, persuasive, and energetic and legal, unsullied by their means, passionate on feelings, originators of habits, creators of a fully complete brand of art,

[64:13]

They have asked me to allow them to express their appreciation to us, to our guests, and so on. I am at all with you. Now, in remediation from the faithful of our partners, thanks be to the Lord, who will find us, please touch his face, and by the mercy of Jesus Christ, please pick on us, and if you do, I ask you to lead the Son of God around this man, So now let's get into the basement of the monetary building at last, and see what patterns show on the pupils. We are all very much fond of togetherness. In calling the spirit of the Holy Ghost, and that you may be gathered to underquire of the saintly souls out of the light of it, John and others from Stuttgart idolize the diamond of the spirit of the Holy Ghost with rules and articles behind it, chapters and letters.

[65:35]

In trying to select a place to The promise of life, that's not the goal. We found a book, a book, written in the Bible, which has been sort of mentioned, mentioned in the Bible. I was going back and I was here, and it says this was a text that was added on, and then on the side of the Bible was other things. And we found, it was coming from a page in there, one of our very first native ones. And I think it is quite a good way for us to talk about the sanctified life, the sanctified faith, and trying to give these brilliant presentations. It's so relevant to this being of action. So with Sean, Melvin,

[66:39]

of reading text for you. But before we get to that, I wish to add an advice that was written on the back. I wish to invite you to come over back to the table, and we will give you a little short demonstration of some of the major aspects of the work that we are doing, like by unveiling a work of art which is called I hope you'll remember these words of yours as a rerun of it. The attention to the physical setting of the monastery draws symbology. The relationship between different parts of our lives is something vitally important. Even in the smallest amounts, and even in some specks, rather small and quite actively, which would not affect the areas of our life where the role of the Christ is to Christ.

[67:53]

Simply replacing the icon, the picture, and everything, and illuminate the space, and make the state of it, that in the interrelated space of our day, Christ claims and placed along with everything else. I imagine words of service would seem like an expectation to such a bunch of us, both personally and in light of what I do as an artist. It's an important part of my life, and the lives of my two kids. So on behalf of the monastery, and to our family, and to our fellow hombres, and vigilance on behalf of our Lord. Treasure that experience and remind us that way. All the best now. Let's sign off and say a few words.

[68:57]

Bye! I think you've done so much, well David, that's a wonderful moment there, but I fear, I guess it will remind me of the incredible sense of blessing which I carry out and don't care about. So, I'm grateful for the chance to be with you and the walk with which you received the affection. I bless you.

[69:48]

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