we know primarily because of the life that Athanasius wrote. In fact, it is the life of Antony that is the important thing, the monument, really, monumental source, really, for early Christian monasticism, for its beginning. And in a sense, Antony assumes a stasiognomy, from that light, from that work of praise of Athanasius. And early Christian monasticism assumed its propriety, really, from what Athanasius attributes to Antony, or what Athanasius puts in the mouth of Antony, what Athanasius develops from what he says is the teaching of Antony. There are several letters of Anthony which have been edited recently by Derewoski, edited and translated by Derewoski, which are attributed to Anthony and may or may not be to Levian.

[01:08]

Probably, if he did write them, he may very well have dictated them. We're not sure. So all we have really is Anthony as presented by Athanasius. Because of that, Anthony, we know well, Anthony is someone who is a very definite figure. The person we want to look at this afternoon, who is in a way as important as Anthony, who is the contemporary of Anthony, is more of a shadowy figure. Though we have five lives, or four or five lives, There's more than one source that reveals him to us. And yet he is not as well known, though he certainly is perhaps even a bit more charming, a bit more exciting as a person than Anthony himself. And that is Proconius.

[02:09]

Proconius, born Then he did not live as long as Anthony. He was born actually after Anthony. And died before Anthony. He was born around 286 and died in 346. Died in 346. So his life and his work is really in the same period as that of the life and work of Antony. So in a sense, one shouldn't look at the arithmetical form of monastic life and say, from that develops the celibatic form that really is perhaps to falsify those situations. We're looking at something that almost spontaneously begins, picks up here and there at the same time.

[03:13]

But there are leading figures in the movement who probably really impress their own personal terrorism on this movement. But Baconius is certainly one of them. Baconius is a shadowy figure because the sources are a problem. There are several vitae and The great deal has been written in recent years, because Pacomius has become a very popular figure. A great deal of appreciation in the last 15-20 years, a great deal of appreciation of Pacomius. Whereas before, he was not a man appreciated a lot. In fact, there were some very strange notions. He died in this farm in Essex. But today, there's a reawakening, a change in Pacomius. Thanks especially to a man who is a papist, Armand Veilleur, V-E-I-L-L-E-U-R-X, who was abbot for many years in Mysticini in Canada.

[04:20]

Armand Veilleur did his doctoral dissertation at San Anselmo in Rome. on the liturgy in the Pacomian and Cenobitic light in the 4th century. La liturgie dans la cenobitisme pacomienne au 4ème siècle. And it was published in Studio Anselmiglione in 1957 and 1968. It really was a major work and probably is still being a great source. for our retreating of the Comte de Commune question and the sources of that question. But there's a long historiography before that. People like Lefort and Maders at the University of Louvain who planned Draguet, who had done a great deal of extensive study on the sources, the Coptic sources, in a two, I don't know, in a two dialects of Coptic from which we have lives.

[05:32]

of Tacoma. These were done by Lefort and by Laders in the early part of this century, and then by Rene Draguet in the period after the Second World War, studying these sources and publishing. You have the problem of the lives, namely there is the first, there are two Greek lives, one more important than the other, one which seemingly, perhaps, is the oldest of all the lives, when I'm sure, and that probably is a translation of an original Coptic source that is now lost. There is also a series of fragments, Coptic fragments, of a life which may not be, again, the first life, You have then a series of translations, and they're not always able to know what is the original text. The original text is probably lost for a series of translations in Arabic, and it's in English, if I'm not mistaken, in several other languages, especially in Arabic.

[06:37]

and then also in Ethiopian, which are rather important witnesses of early lives of St. Peconius. But it is a tangled scheme of primary sources for this first life, for this life of St. Peconius. So that is one of the historical problems. Whereas we have You have the beat out of St. Anthony by Athanasius, which is a kind of a shrine, and you have that there. Then you have a tangled mess, if you will, of contemporary life, most of them probably being various oral traditions. Various oral traditions that were written down by the disciples of the Comians and contained in various collections. and the problem is trying to unravel them and you see various levels of the tradition. Somewhat similar to the spiritual problem that we have. A translation into English of the first major Greek light was made recently by a man named Athanasakis.

[07:49]

Apostolos Athanasakis, The Life of Procumius, which is a translation of the Vita Prima, the first Greek life, a major Greek prose, and it was published by Scholars Press in 1975. The reason why there has been a resurgence of interest in Procumius is because he is the father of the Cenobitic monastic life, if you will. It is our first indication of the development of Cenobitic life. And because the various lives picture to us the ideal of Cenobitism, an ideal based upon a two-fold reality. that comes through again and again into communist life. Namely, that the celibate, the monastic life is a koinonia. It is a community, but a community in all the richness, in all the spiritual richness of that term, of the community, truly the ecclesial community.

[09:08]

And that this koinonia is based upon mutual service. This koinonia is based upon mutual service. And the second aspect is the notion of charismatic fatherhood. The koinonia is the charismatic father, the father who blesses the spirit, and who is one who has a responsibility to serve his brethren, and is in the service of his brethren, that the koinonia is made possible. That is the kind of person that the koinonia emerges. So in understanding that, Bukomian monasticism embodied a notion of ecclesiology, a notion of unity, and a notion of service, which speaks to us today in our own contemporary Christian experience, our experience of church in Vatican II. And so that, in a way, we have rediscovered in this ancient form of monasticism something that speaks to us, whereas we have always had a kind of a misunderstanding of what the colonists really were.

[10:17]

And that's why it's very important to look at it. When you read the life, even though it's a whole series of anecdotes and events, it comes very much alive. There's something very, very relevant of the early church in the colonial sources. Gomeos, born around 286, seemingly from a village in Upper Egypt, was born a pagan. He was not a Christian parentage like Antony. Probably was not as well-to-do as Antony. Antony was from a wealthy cousinry, but he was from an Egyptian village. Very much the rural Egypt grouped in villages around the Nile and so forth. Pecomius is interesting to us because, in a way, he is a draft dodger. He was conscripted into the imperial army. You must understand that in the later Roman Empire, it is an empire that is trying with all its mighty means to keep the structure of Magnificent.

[11:30]

wielding tightly the structure together, the necessity of defending its borders against the barbarians who are always, always anxious to cross the frontiers, and sometimes wanting to become one of them, and yet, the necessity of having to defend the frontier, the necessity of depending upon the troops from as far-flung provinces, it depends on forcing people into service, and as we shall see again tomorrow. It isn't the only time when monasticism hides its sources with military personnel. So Thuconius is one of those conscripts. The Egyptians were conscripted in their service. Remember Egypt is not as willing and never been a willing part of the Roman Empire. It was always a country that despite its poverty at one time, despite that the Inuit nation always remembered that it was, after all, the cradle of civilization. Older, much older, but along the Greek period.

[12:39]

But the conscription service forced them to, and a gang that was going to be sent and shipped to one of the frontiers, probably in Europe, he found himself in a Christian village. And the villagers showed great kindness and compassion, charity, to the soldiers who were the conscripts, who were the prisoners. Giving them food, giving them drinks, and so on. I still ask them, who are these people? Explain to them these are villagers, they are Christians, and our Christians do this kind of service. And so I'm cursed by this, that we are decided then and there that he would be a Christian and he would spend his life in his type of Christianity, giving service. But when, in fact, the war ended, the emergency ended and they were released, from military service, and he finds his way to a Christian village, becomes a catechumen, and at the same time embraces the ascetic life, begins to live with the ascetic, which is a normal part now of Christianity, but then for some time, the ascetic living on the margin of the community,

[13:58]

He joins up with a man named Pallamon, and he is trained not only in Christianity, but also in the orthodox life. So it's very important, he's a catechumen who asks for Christianity, which means, in a sense, opting for monasticism. It's very interesting, because it's precisely what would be the case for many, much of the common monasticism. In other words, what I'm trying to say is that, in a sense, for common monasticism, its basic spirituality would be that the monastic life is the church, is the church's life. and that when a Catholic human do one and a Catholic human do the other. Well, we were kids, and later on, for many of the Bible to enter into the commune communities. He then becomes a Christian, and after a while, he moves to a to live alone. His brother joins him, becomes a Christian, and he is beginning to live the eruditable life that was traditionally taken already known by him, living as a hermit, with his brother, as another hermit, when he has a revelation according to the various lives.

[15:17]

The circumstances are slightly different in his life, but he has this remembrance that God has called him to a very special kind of a facing, or claiming, what must he do? What should he do? And the angel appears to him, and the angel tells him that it is the will of God that you face yourself in the service of men, in order to reconcile them with God. And to come here, it gets a bit irritating. These lives are very dangerous to begin with. You see, people call me a loyalist kind of person, but this is kind of a very easy one. It's, uh, spends all night in prayer, and he's praying so intensely, and then they give you the prayer, which is very interesting to me. And when he got sort of calmed down after the night he was over, at any rate, he said, I'm looking for the will of God, and you tell me to go out and serve men. And the voice repeats three times, the will of God is that one place oneself in the service of men to invite them to go to him.

[16:32]

And Abdu'l-Qamiyyah remembers his promise as a, when he was in the ark, that he would devote himself to the service of others. And she and his brother then launch into a new kind of concept. They enlarge the accommodations and they want others to come and join them, not just as other hermits, but in a way to join them as a community. His brother dies, but candidates for young men do try and become those. And the type of monastic lives they evolve, you're not Abba Hermann, training them Abba Hermann, but it's Thessalonians the father who sees himself called upon to form these men by serving them. In other words, he waits on the man and puts that. The earlier Pacomian monastery did a very simple type of monasticism. The monks hired themselves out to the local farmers and worked, especially during the work season.

[17:34]

And Pacomius stayed home, he did the cooking and he did the taking care of the household, and sort of just looking after the youngsters. And they, in turn, were a rather rough and crude bunch, more typical of the farm. In fact, they were very crude. And the Bokomian sort of has this great desire, he must serve, and he's gonna wait. They're gonna go change, they'll take his example. He's waiting on them hand and foot, Even if a client is taking out the dinner to them in the midday, but they don't have some between their labors. And the Coptic life describes in rather crude terms the kind of sport that these first monks make of it. The Greek life is more gentile. The idea is that Thucomius is a great hero of a topic, why sort of did you take it from him? Now, which one is true? But you certainly get the idea that Thucomius had. The first experiment of Thucomius were they decided to pay a visit.

[18:41]

The rough and ready men decided they were going to have a little fun with Thucomius, since he wanted to serve them, they were going to let him serve them. piled all the pots and pans on him and laid him, they let a donkey out, they rode the donkey and made him carry everything like he really was a donkey and they had him very fine down in this, beating him in this, you know, this kind of horseplay. And the cronies goes on, well, they'll learn because I am their father and I serve them. But finally, he's had enough. He begins to realize, they're not coming to the synopsis. And I told him, just do it. And he decided it was time to have a kind of showdown and tell them that from now on, they will come to the car. And they will do this and that. And they decide, oh, we'll see how far he gets with this. And decided, that's our boy, got everything. And with that then, the communists drive them out of the habitation. And he was

[19:41]

And it was a pretty electromagnetic character. They move and they go to see the bishop and tell the bishop that the communist has driven out a monastery and the bishop then takes the communist's pride. They go, this man, as strong and big as you are, could be driven out by this man and the power of God is with him. The communist dies again with a new group. in the same vein that he asserted them. They were working elsewhere. But there is a... It takes this time. There is a transformation. And that is the early Docomian monastic experience. Monks were fathers. They share, in fact, the... In fact, Docomius and his monks built a church for the villagers. And Docomius was a lexar. read and and and darling get a priest and to come in and follow the liturgy and by the way to come amongst a system of liturgy with the villagers it's only later on they become a larger group become over a hundred

[20:54]

that then a Pacomian monastic village, which becomes a typical style then of the cenobitic life, a village itself. In other words, like the Pacomian monks are, are villagers, like any other villagers, Living in a village, however, where all the inhabitants are monks, or nuns, because his sister gives him figures in these, when the lions too, whom he makes into a virgin, and he gives them the same form of life, and they too form a village of virgins not far away. The first place is at Kabao, and then in Tabernesi, then Upper Egypt. It was spelled various ways. in Upper Egypt. These large groups, Huconius, sees the community, the village, as a church. it is a church in every sense of the word, a church in other words that reflects whatever the church must reflect that in the local situation she reflects then Christ the communion is a communion in Christ and it is a concrete realization the mystery of the church right here and there in this village, monastic village situation as whatever the church is to be found

[22:35]

It is this noble church in two verses of mystery. And how does it realize it's Koinonia? It is through the presence of the Spirit in the scriptures, in baptism, and in the Eucharist, and the common prayer, and the common assumption. Now, there are some interesting things, of course, about this community, which is like any other ecclesial community, with the exception, of course, of there is no marrying or giving in marriage. And on the other hand, also, there is scepticism about Christos. Cormius was not a priest, and scepticism there was a tendency of antipathy. ironic. He does not. Now, that's to impressly misunderstood, at least on the Communist generation, who did not want Greece. For him, there was a feeling that Greece tended to become involved in behind his bands, to get ahead.

[23:43]

And this did not took place for a moment. In the end, however, he does accept that there were already priests in the community, but no one in each community was able to go and preach. It was necessary to bring a priest in to celebrate the New Covenant. The rest, however, is taken up by the monks. One interesting point was that you had to be able to read the Anthropocene, or you had to learn it, because the scripture is important. It's a very scriptural-based community. In other words, the Bukharian monk would not have understood it if he were to say that Marxism is scriptural. It's very, very scripture-based, scriptural consciousness. And it's very much based upon the early Christian notion that you must be very catechetical. Because many of the other people who enter are catechumens, are not around that time. They are baptized into the community in which they are baptized into this Christian community, which was a monastic community.

[24:52]

It happened to be a monastic community. It was very much a myth. They say that many years ago, you know. And there were a large, many big entities there. So one opted for Christianity, one opted also for this monastic church. They have no problem there, because already for them the lift-offs, in other words, the history they had created for themselves, or their understanding of their monastic existence, was the Jerusalem community. Again, you could not say to any of these men, they're not scriptural faiths, they're going to have an assortment of men. We have a source in scripture. Where is our source? It is the Jerusalem community. It is that community, that being a one line, one heart, sharing all things in tongue, that is according to Leah. And this is what they identify. Now, in another tradition, with the hermits, there is another scripture source that they identify with, and that is the prophecy.

[25:56]

or Jeremiah, but the prophets are the ones who may have been involved. So you see, they would not have understood anyone talking about whether this is not scriptural. They had created in a sense their scriptural antecedents. In another sense, too, the Baconian monks, remember now, have a kind of a different ethos from what is in the north, and also Egypt. They have a different ethos. They, too, see themselves in terms of the community of Israel. So that at Easter time, for example, all of the various monasteries, monastic villages that start up after Pabau and Tabernesia and so forth, they would all come together and meet almost like on Mount Sinai at Easter time for a renewal of the covenant. Remember, there's no profession in Icelandic literature.

[26:59]

I didn't want to comment on that later. But no, when one enters the community, that itself is a profession. Or when it's baptized in the community. It's the same thing. But there is no profession as such. There isn't any religion. Perhaps maybe an oral engagement is hard to know. At least their year was hard to remember. But they receive a house. There is a refinement, however, in the sense that very quickly they are broken down into groups. Either into houses of maybe 10 or 20. We're not sure. I'll tell you in a moment, I don't have to show you. They're falling into houses of 10 and 20, and maybe into tribes of 2 or 3 of these 10 or 20 groups coming together, with each house having a head and an assistant, with the abbot being down over the whole village, and the colonists, and then his successor being down in general over one village, Chaganesi, and over the others, kind of like the period in general.

[28:04]

But it is in the group of 10 or 20, in the one little house, that the catechesis takes place, to explain in the scripture in terms of their life, and some of the prayer. And there is a church where they assemble for prayer, also on Sunday. I usually would sing a prayer of the psalm and they would do some pleading or they would look through the hands of the prayer runner. Then they were broken down into houses, usually according to craft. Probably in terms of those who were responsible for working in the dining room, the kitchen, those responsible for taking care of the guests, those responsible for taking care of the sick, those responsible for making and serving all the produce, evidently weavers, tailors, pullers, the pullers, those who treat the cloth after it's been woven.

[29:20]

and various other kinds of craftsmen who were responsible for taking the sailors who were responsible for taking the produce from North Papua to Ramana, to the Jungle, to the South. But these men were responsible for taking the goods. In other words, they broke up according to the task. and assembled them according to us for their daily life. The problem and one of the difficulties we have in this understanding of Pacomian monastic life in the time of Pacomius, there's again Jerome's kind of willingness for us, there definitely was a rule. Now the rule of Pacomius was not a rule like General Benedict, with a series of precepts of one-liners or short paragraphs, meaning then that a scriptural text are a kind of a series of precepts, a series of what one should do, and so forth.

[30:26]

It's not a developed thing. There are evidently several editions of those. They're not exactly sure what all of them look like, two-cacombos, or rough-liners, etc. only fragments of the Coptic version of the Roman. What we have is a Latin translation from the Greek that was made by Jerome for a for a Vicomian monastery at the time in Alexandria in the time of the 4th century, 5th century that he makes and that he frees As he admits, Kyrgyz people are not necessarily completely changed here. So what we have then is a long, very free, and sometimes startling, fantastic translation. of the Syrian government. So we're not exactly sure of all of that.

[31:27]

We can't really put that back onto what the original requirements were when the Taliban were more central, when you just don't have the resources to conjecture. One has the impression that the well-established, many, many faceted series of houses and large numbers was probably more characteristic by the post-Cumbria than in terms of Cumbria itself. The Cumbrian Manassas was certainly going into a decadence, around what was the 5th century, 6th century and so forth. Now, it is nevertheless a very interesting The picture that we have from the 19th century and 20th century was for monastic writers monastic historians who saw the buccaneer monasticism as first of all the evolution of the medical form of monasticism.

[32:44]

And then to picture it as almost a type of termite existence, you know, huge colonies of termites going about their labor with single-minded purpose and military precision and so forth. It is thanks to people like Armand D'Ere and others, in more recent times, that we have begun to rediscover the rich spirituality that was there, extremely scriptural. and that it is not at all mindless, a huge mindless population like ants working together, but a notion of a community that is distributed and held together by a father who serves, who sees it as a role of a father, a spiritual father, one who has a spirit, who can guide and lead and teach, because the catechism is very important, and who serves.

[33:48]

Now the source reveals to Commius, very much as the spirit told father, very much as a man who is personally concerned with his monks, and very much concerned with the notion of serving them. There's a story I think that kind of typifies this, and it's kind of beautiful, because certainly I don't think there are very few modern abbots who react in this way. I'll give you another example. The early Christian Nazis in the spring were very much in great appreciation for nature and much more of a flexibility than God's, or more loving kinds of flexibility. The story goes this way. This is a, this is to be found in various forms. I took this one from the light that we radiated by a trident gate from the Coptic soil. some two miles or so to the south of Tavinesi, there was a little monastery.

[34:59]

The father of this monastery belonged to the Pekomni. The father of this monastery came frequently to our father Pekomnius, whose friend he was. And he would repeat to his own monks the words of God that he had heard Pekomnius say. It's very important. so that he might teach them the law of God. One day, a brother of his own community had demanded an important post in the community from him. This particular abbot said to him, Our father Procumius has recommended to me not to give this position to you because you are not yet worthy to occupy this post. The man became extremely angry, and he began, and he dragged his abbot out of the monastery towards the Columbians, saying, come, let us go to him, and let him prove this.

[36:03]

The father of the monastery had to follow him. He was embarrassed. He was chagrined, and he was asking himself all the while, what in the world was he going to say to the Columbians when he got there? Now, when they arrived, At Proconius in the monastery of Telmenevi, they found the monks barely constructing a wall, and Proconius was on a ladder up there working too. The brother in question went up to Proconius, angry, beside himself with anger, and he said, come down and prove to me my fault. Proconius, he called him, Proconius, you liar. He was very patient, says the text. The man of God replied not a word. The other continued, even louder, and said, Who has forced you to lie about me? You have the authority to say that you see clearly.

[37:05]

In other words, you have discernment. And that the light is in your mouth. So the Abba Pachomius, this man of God, knowing the tricks of the devil, replied to him, forgive me, I have sinned. Have you never sinned? You also. As soon as he said these words, the anger of the Abba went away. Our father Pachomius then took the father of the monastery apart and he asked him, what I know the father of the monastery said to him, he says, forgive me, my lord father. He asked me for something which really, he did not deserve, it would be on his merits. And knowing that he would not obey me, I decided to invoke your name, saying that perhaps he would remain calm before I knew that this was a very serious affair and that there were no secrets from you, the CBCO. But now he said, look, he's added sin to his own sin.

[38:05]

The man of God replied, listen, give him the position which he has asked, in order that by doing so he might snatch his soul from the hands of the enemy. In fact, if one does well to an evil man, he will come back to a sentiment of goodness. The man of God consists in taking pain one for the other. A sentiment which is expressed here in the details of Columnius that we have already heard mentioned again and again in the upper fragment. And remember, there was not a similarity, there were two different strands of monastic spirituality being the North and South, two different schools. But the same idea is that we must take the love of God consists in loving your neighbor consists, brotherhood consists in taking trouble one for the other. When they had heard this, when they had both listened then to the teachings of our father Procomius, and again it shows Procomius's faith that our father is a teacher, they leave him fully comforted.

[39:19]

Some time later, after they arrived at the monastery, the father of the monastery named then this brother to the coat that we have been wearing. As a man of God, the Abba Peconius had asked me to do. Some days later, this brother, who had now come back to his senses, returned to our father, Peconius. And he kissed his hands and his feet. And he said to him, truly you are a man of God. You are really far above what anyone else has had to be accountable about you in all these times. The Lord knows it. that if you had not taken the trouble and patience with me that day in which I insulted you, I, the stupid sinner, if you had pronounced some harsh word in my own account, I would have left the monastic life, and I would have gone back into the world. Blessed are you, O man of God, thanks to your patience and your kindness, the Lord has given me life. That's a very, I find it very interesting because I think it sums up very well

[40:24]

what is meant by the notion of the communist as the charismatic father. This kind of circle, what is meant by the circles, what is meant by the coinegulia. Isaiah would find it would probably be hard to find an Abbot or an Abbotess or a Friar who would use that kind of spiritual medicine to try to deal with a wayward buff or a wayward sister and give them the job they want. By the way, but it's very interesting, very interesting, the whole reason and so forth. There's several other things. There are a lot of strange things in terms of the Peconeus and the Ponomenean City.

[41:28]

I have heard that there are two different strands in the North and the South, in the Peconeus and the Ponomenean City. There definitely are. Peconeus, for example, and we're going to come back to that in a minute after we take our break, Becomius was very anti-originist. And as we're going to see at a later moment, the originist problem is one of the main problems which I'm going to talk about with obvious interest. It's very anti-originist. There are a lot of theological differences. There was a kind of ongoing discussion between the two groups in terms of the notion of the anchorite life. Whether solitude was better or community. And I think it's very clear that for the Kokomian monasticism, we're not dealing with a sort of collection of things.

[42:36]

And there was to be some types of community. Especially in Syria, I don't know about that. I think that's the collection of clinics I've been to and saw it too. We have very each other, you know, in one large community. But very much of it of community as convenience. Which is not mocked me, by any means, that this common monastic life was one long holiday, and just this kind of chit-chatting, getting along together, very, very serious, very ascetic life, very contented, very high, and so forth, in silence. But, it was a notion of a brotherhood, and a sisterhood, living with each other. While with the other form of nasty light, it's very much the Abba, the Teacher, and the Disciple. That's the Disciple relationship. And a solitude, in a certain sense, why it was the One Absolute.

[43:39]

Well, that you didn't see anybody. But it was a much more of a vertical absence, if you will. Much more of a vertical absence. Now these are two definite, two different forms of nasty light. Two different forms of nasty spirituality. And in a way, in a way, both of them will tend to disappear. But I think it's very important to keep that in mind. Now, it's out of one of the things that we discussed for the most, but there's an ocean of events. There's an ocean of the idea of God and so forth. Perhaps, I think there probably are other contrasts that can be made between the Pekong and El Sibling and the Aramidical tradition that we built in the Apple segment.

[44:42]

The Apple segment gives almost nothing out of the Pekong tradition. In fact, almost all the texts that speak to us of the Pekong tradition The Laws of the Act of Strict Palladius. This mention is where the books, I don't want to overload you with, those who don't know anything about it, I don't want to overload you with textual knowledge of the imperialism. The Laws of the Act of Strict Palladius, which is an account of life among the hermits. The account written by Sir Palladius in the post-century, for Lausus, 38th Lausus, at the imperial court in Constantinople. A man never visited, of course, monasteries. He talks about them, describes them. It's all so mythical, really. And so is Cassius. He never, it seems, a year prior to the conclusion, he never visited a real bona fide temple. But he has all these stories about the rule of the angel and so forth, but it's all second-hand or atone or traditional tradition.

[45:48]

So that it's only the text itself We're looking at this film, who by the characteristic of a masochist, who used certain secret symbols, you get that. As I read this I'm cursing. I don't think the communists are the masochists. I don't quite agree. But what I do think is, is that masochism, like everything else, I wonder why? I don't know if there would be conflicts over it, but we're not sure there would be any violence. I don't know if there would be any conflict over it, but we're not sure there would be any violence. I don't know if there would be any conflict over it, but we're not sure there would be any violence. I don't know if there would be any conflict over it, but we're not sure [...] there Well, one of the difficult things that was going on during the time in which the colonists lived.

[46:53]

Colonists died in 1826. It's really hard to imagine. It's really excruciating. And, uh, no exits. In the north. In the, I never saw planes. We, we, um, don't speak. And, and, uh, I'll give you an elsewhere. Normally, It is a question of culture, cultural differences, as well as theological differences, and I feel it's important for us to be aware of that. We do, in my view, have a lot of representation of stress, and strain, and tensions, and difficulties. I mean, I don't even know if this is correct, so it's just a lot of ideas, and I'm still not quite sure. got a little bit of thoughts, and people came right out of there, started shooting, and so forth, just straight on. But remember, that your Egyptian monk, who, in a certain sense, was a dropout from society, was also, in a certain sense, your horse unto hell angels.

[48:09]

There is at least one When I teach, I'm not going to put a voice on the podium. Where are the little drags games? What do you think of the four-hand boots? Where are the municipalities, all Roman cities, where monks were forbidden access to them? Because the monks had caused so much trouble. They were coming down, and fighting, of course, for the Lord. But they would fight, and engage in all kinds of rioting. All right, you learned all of this, all about doctrinal play. You remember back in the early days, when we were gone, still talking about Cyril and Alexander, remember that when you were in Christological controversy, so fighting for the robber consul of Ephesus, The reason why the Oscars is able to get through the Long Beach team, which is a U.S.

[49:15]

cohort, to stand with them, whereas Boston and the Monks, etc. The monks were very rough in the olden times. They were like the bodyguards of the patriarch at a time. These were very strong men. These were very simple men. Very cultivated in one sense, at least for the Egyptian family. Men who loved God, who were kind of strong with their set-ups, with their soft life. And kind of very simplistic in some respects. But the physical violence was there. It was documented. It was documented. So we shouldn't have all been surprised that the fire-up that took place, which was a physical aspect to it, it involved two men I mentioned earlier, Negradius and Carlson.

[50:24]

Negradius He was born in Pontus, in the area which is now Turkey, where St. Basil was from. In fact, he was born in the left of St. Basil. He was born around the year 345. Evagrius was kind of a... I always liked the story because it always goes to show you that you don't have to have someone's whole life. Evagrius was an enthusiast who has worked a tremendous career, a tremendous career. And we knew the right people. So Gregory and I joined them.

[51:26]

Those two have gone from Melbourne to somewhere in London. in the States, the Council of Medical Actors and Dealers, and we're dying, we're gone. And we've been doctors in groups. We've been doctors. I speak in a lot of detail, and it's really important to me to show the reflection of how important I am to priests and early church. And it really has a tremendous degree of intelligence of man, and look for the man's calling. And we go to his father. Isn't that a lovely story? And to me, not only has he fallen in love with a beautiful woman, but she's a beautiful married woman, and her husband is a high imperial official. He couldn't have done better. It's rather, he's not well known exactly on how far the Levantine have proceeded. All he knows is that we've seen the delivery of strength quite quickly there. that we were in a very dangerous situation.

[52:27]

We learned, according to a lot of their history, we learned the green, and we may have learned the other side of the green, but if we did not get out of CompStat in no time, get out quickly, we would not have been living very long. We used everything we did not have, and we moved out into Nova Scotia, and we ended up in Oregon. He winds up, and he's another one, we're in the middle of it all, you know. He gives us a wonderful story, how one of these boys remembers in their own life, and then he sort of tells him a story. He remembers in her own life, he finds her own picture-picture, a picture of Mr. Bandit, while he's with her granddaughter, just the one she didn't grow up with all the time. Kind of odd, and that is millennia later. He's not known as the Millennial Elder, although he's similarly affiliated with his grandmother. But even more so, the Millennial Elder, Andrew Finance, who was the other great enemy of Burl, who was Burl and [...] Burl

[53:50]

In my day, we were at a monastery of women, women of Hollywood. And my landlord was a witch doctor. He couldn't drink. He wanted us to call the coroner. The coroner was a drug dealer. He stole the wealth, the jewels, and the gold. And the Christian families put it up for the men's bar, the men's wine house. And they would wine, but the Jews don't know how to wine fight. And she would go to her home, she couldn't go anywhere, but she would go to her home, she would travel very frequently. Of course, she was a wealthy, cultured, cultivated woman. And Jacqueline was a holy man. founding his mind-serve and doing good programs and so forth. He financed his living only from a lesser advantage. While published socially, he was also a teacher, a father, a writer, and a youth organizer. Melania was a great student of art.

[54:54]

We all have to respond to that. I've done that book with the church at the time. Those who found it, all of them, it's hard to explain to them. It was a great time. [...] It A lot of actors are playing should be read with some caution. It sounds like it's a personality thing. But the millenia of acceptance of the religious must and ought to have a real opportunity to work with them. You have to be bitter about it, you have to be careful. Oh, you're going to like that song, aren't you? Welcome. You should go with him. Well, I'm afraid to go with you. I do. Do I not? Perhaps. I don't know. It just might be what it is.

[55:55]

with a great deal of knowledge, trained theologians, knowing the wider world, knowing the cause of the emancipation of the Egyptians. So you mustn't think that the Egyptian generation was people of all kinds of people. Many of them from as rich and varied a background as were the Iberians. And obviously there was going to be conflict. It was obvious. You had the Egyptians bringing it on board. Simple, strong, and devoted men, knowing only which topic. And you had these intellectuals coming in, going as far as the world, speak-speaking, and intellectuals, and you could read that, right? I wanted that book. You know, it was like... First of all, who attended the intellectual, attended two things during the Cold War.

[57:21]

The ganshins, the pirates, and I can think of how many there are left. We would have those among us who would read Stinebeg's, and others who would say, I can't read Stinebeg's, and then we'd be gone. You know, some stick to it, I don't know. It's Baltimore Catechism. It's the same kind of contentious, same kind of confidence, same kind of feeling, but together they'd spin, you know. I don't think we'd all... It's tactics, you know. Don't be upset. Well, it's the same way with Origen. Origen was a man who was always pretty upset. We all must understand, under his shadow, we all... We all must start urging, no matter what, we can blame him for it, no matter what codes we use, he is still the man who made the way for us all. There would have been no intellectual talk without him. There would have been no Christian spirituality. But we still blame him for the right thing to do.

[58:23]

He's still going to stand with us today. He was a man before he spawned dirt. Before he spawned dirt, he was a man of social class. He was a man of the interior of the body. But a man like Eubavius followed our genitals. But also some of the, you know, the questionable aspects of his future. But so did Basil. Some of the bragging of, you know, Mr. Fowler, and so forth. And a man like Jerome, who was a super orthodox kind of guy, just, you know, great guy. He, naturally, in preparation for a voyage, he forgot to enjoy his first voyage, so if anyone would go on a voyage, it would be a disaster. Therefore, when Jorma was afraid, he lost track of all the voyages. The whole cargo, of course, flows out to Egypt. because we are highly intellectual individuals, so we can subtly understand and belong to all of its origins, men of substantive and well-understandable instincts of thought, the concepts of our ego.

[59:31]

When it breaks out, it involves the, in fact, it breaks out and is described by Kersh in One Year is the Harmony. One comes from this time of the year, it breaks out, When you had a patriarch who was more of a politician than he was a man of, let's say, teach limits and something to do with trying to prove for everybody and getting things to be correct. When you are a reformist or a reconstructionist, violence will be. You finally start to find the Egyptian monks fighting against them in the so-called rebellious sort of I couldn't say all the time, going in and out of there, actually. And I found the guns to be good. And the fellow who was there, he matched us. He was for all the equipment and stuff. But when our time was over, but all this time we did is to talk.

[60:33]

We worked in a very good scheme. It was part of our smell. To many of the economists, I know that, you know, Einstein was not the solid, but was a materialist, the Egyptian materialist, like many of them. I know that, well, the original, I suppose, leader, who I, if we are very good, I hope you're too, was so strange that God forgave him, which would be great. We have all these slides, we have all these pictures, and they just stand there. They made me just put down. Once upon a year, there was a situation, and just put down. So, after four and a half, five years, we were, some of it, some of it was, there was some of it on the Egyptian speaking world. Now, when traction arises, Well, I think it was a little bit of a joke.

[61:34]

It comes from a poem written from the Gloucester Jukes. It was quite familiar. At that time it was known as Sootley Aminawa. Probably it's a guy around in Main Street. Gasham was born around 360 and died sometime after, 432. Gasham grew up, evidently, behind both Fathom and Deep Burr. I'll arrive in the Holy Land, and there's a monastic life going on, and we'll just... I don't know, you don't know us. And then we will... There's four or five of my two friends, a bunch of them. And besides, they'll travel, but they don't know us yet. And the only thing we'll do at Christ is we'll go see real monastic civilians of sorts, Of course, it's only because I'm a great poet, rather than a historical poet. So, I used to call it, it goes to the institute, from there, there into the desert.

[62:36]

We all know the prediction, but we never go to the Botanical Institute, probably never. We always knew the prediction, rather, in its dynamics, and more, of course, in its form. Before I met you, of course, I told you to make a promise, and it came, and I'm very much devoted to it, but now I'm going out of here, but I'm always going to return. Well, I mean, that's what he took to give Michael. Once he got down on the grass a lot of the time, most of us feel fine, but he doesn't want to go down. The monks tell him, you can't be bound to a holy promise for a loss of good. The others know, when I was in Egypt for a while, I went back to the Dutchman house, because I had no one with me. We had scruples. We had big scruples. So you did go back, and I took the monks and brought them in to at least win their names. They did. It was really hard. We came from Egypt. But when you do a tax turn, you do it.

[63:39]

You do a tax turn and use it to file a tax return on it. And until I learned to do it, I didn't. But I bought them great stuff. There was a lot of people who made it so I couldn't do it. But I didn't do it. And I was forced to do it. I found out that if you're drunk, you spend a lot of time staring at your phone. So I had to end up with Christians. My grandfather, who was a short-time lady, was the exiled himself from Egypt. And many other Argentinian fathers who were welcome to be enslaved with my mother. 100% original. Welcome, welcome to my band. I'm Paulie Jermaine. It's good to welcome you. It's a moment of truth. An eventual and different draw. As an old man and daughter, you have found your way forward, and I'm afraid for many, [...] many a spiritual tendency to live to be monks in God.

[64:40]

We really don't know that. What authentic institution is it? But God's way of describing, first of all, the activities of the afterlife. And then, of course, ancient law, the ancient spiritual The act of life is not working in hospitals, not choosing paramedics, not working in the parks. The act of life is the uplifting of life to each kind of comfort and virtue. It is the way of the beginning. It is the way in which you begin then your discipline, your asceticism, your ascetical life. which requires you then for the idea of contemplative lives in the real life of prayer. So there's no question of lying, which looks like a better alternative.

[65:41]

One needs, must need, to be honest. And the Institute for True Life is describing what the Magnanimous Institute The details are in terms of the vices that you must oblige, and the virtues that you must undertake. Then the phone work of the monastic life. And the conferences. There are all sorts of conferences. There's Khyber, you must read. Conferences give you then the spiritual doctrine, or gloria, or contemplation. there is no way in which one can give up to the influence of Catherine on leading the spiritual life, on the subsequent spiritual life. And she worked in the way of a great spiritual teacher. There is a question today that we've always taken to granted by Benedict, the builder,

[66:51]

The third barrier is the influence of cash. One could, if someone needed cash, and I think I was in Turkey as well, to bring the whole phenomenon. Whether, that is, to what extent that was influenced by cash. And that, of course, brings in another problem, because cash always has a bias in influence, everyone I know, and in the future. about whom we've always sought. And yet, we've been able to gain the public's attention, by no reason at all. Clash and settlement were not the influence of the government. But by Italian rights, the individuals were now an individual who was stronger than the government did not consider. It was like those six kilos. But it has never happened that the great influence that we have who suffers a loss of identity.

[67:55]

It comes at 9.30. At 5.33, it's condemned. And so, Carlson is not forgot to mention that he has taken already two ideas. And the only way they will survive is that his writings, particularly his writings dealing with spirituality, are taken up by the monks. and we have green coffee and usual and other things. There was, for example, the great, the big great was restoring the spiritual realm, the very first spiritual realm of our time, during a concert, when in the 1940s, discovered the famous two verses on, some of them on choir, which for a long time, I remember, were some nihilists. All of them were by and large from Monteverde. But he was the only alternative to the underdog. By discovering, I don't know who were they in America, in the United States, they were selling a manuscript, or a serial manuscript, where the attribution to the editors was there.

[69:01]

Because they didn't have to worry about the condemnation. They had, Gere was one of the great spiritual preachers. but really violate this and bear it for such a long time in somebody else's name. And that really is, it's sort of the reconstituting of the equilibrium corpus that's holding Christ's name in a book. And we know much more about this land today than our fathers did centuries ago. They were starving very young themselves. But we don't really condemn it, not in principle. But cancer, in a real sense, is fearing, very easy to The burden of this teaching, of this thought, a lot of things to learn. One of the things is Apatam. The way we use Apatam is extremely important in the evolution of the story told. That's a beautiful term. But you know the concept of moving with the Buddha by whom we put on the spirit of God.

[70:06]

with the purity of heart, and in texts of the Guru, whoever will have the power under the Guru. And what he says, at the end of the Master's life, this will keep the Guru's heart in the most gentle place. Well, I think it's very important, at least to see later. We've got to come back and look at the original and closely speaking of the Guru. We are looking at an example of St. Genesis, the little band of the Guru, the Master. But I wanted to mention those two men, because I'm talking about desert monasticism, the Aramidic attribution, where it must have shaped things. We were in our classes, writing books. Some of my students, by the right, some of my students in the conference, really thinking of the only monasticism is Aramidic. Still with Aramidic. And Egypt too. The Egyptian climatic indication, where is that?

[71:08]

Not like that. Not like that. But, on the other hand, it's very important. The communist is elsewhere. Are you willing to address your own people's feelings about the importance of Brexit? I don't know. Let's say, I suppose I like these ladies, and I like cats, and I like to play with them. I tend to be one of those who would stress much more the vertical relationship. All the ladies I think would tend to stress much more than I would. I didn't do too much of anything. It's my own fault. No, of course. I didn't mean to talk so much. I don't want to

[72:10]

from New York. I'm sorry, [...] I'm I don't know. I like Darwin, I think. And I want to go to that grad school as well. It's a certain study, probably. And I find that person, God willing, to be a very delightful person.

[73:34]

Don't they have some flowers for us? Delightful from a time, a series of discourses, the Fall Monastery, in the region of Dothraki, which will be built across the Stripton Cove later on. He is a monasterian of a lower type, which is a cenobitic community, with aspects where monks could live for like hundreds, more or less. He comes out of the Syrian tradition, and I didn't say anything at all about the Syrian tradition. But Dorotheos, of course, by the 6th century, the Syrian tradition is not well understood. And with Dorotheus, you really, you see an individual. You see a human person, Paul said in the New Testament. He described our love of one the other parts of the group, because Dorotheus, in his talks, he had been in Plumeria in his talks, in Plumeria, and he was charged by the man in charge.

[74:44]

Because in the same monasticism, as was the case in many of these monasticism, In a community, the Haba, or the Hatha right there, was a temple we were in, and another individual was a spiritual teacher, a spiritual father. Then it combines the two. So they walk into the town and each of them, actually the next two, are separate individuals. They were told by the man who was in charge of the Haba, the authority of the Haba, to give them orders, to pay them money, to take care of And the solitary, the grand old solitary, who lived in the house and whom no one ever saw, you know, was Bart St. Lucas. You know, that is the Bart St. Lucas and John. I mean, they didn't talk to me. They'd come out and talk to me. But Bart St. Lucas and John were both, uh, Bart St. Lucas first lived in, uh, in Hobsonville. They weren't over there. I'm from there. They knew each other. These two men lived on the street actually.

[75:46]

No one ever saw it, except the one that took care of it. And they did spiritual directions through Med. They would answer prayers of things unknown, from far and wide, and would write on the planet. It was extremely important to the history of Adelphi. Now, the Hells was trying to take care of us. For a long time, some of the monks said, man, that doesn't make sense. There ain't no gospel. They don't have a song. But finally, one day, Bartholomew was come out, so we all sing, in order to get rid of them. But then everyone wanted to take care of him. And as Dorotheus described, all this aroused envy to them. And some of them were so excited, so mad, that they did such things to him as, for example, They would throw all sorts of wrenches around, but he would slip in so that the flies and the bats would come and bite him.

[76:56]

And one, when he went so far as to yell at him, he said, I don't know what I'm saying. He said, you need some idea of a nasty twat. He doesn't understand. It's on to the Captain of the I.T.O.I. I don't think I have a clue what that might end up saying. I really have no idea. But guys, there are stocks that are out there, very frankly. They're surveying human history, which is talking about spiritual perfection and so forth. And it's true though, I think they're very rich souls. of spiritual teaching, you know, and they'd go down there, right, and put them, let's say, a man would cross, well, he'd write it down, because he was on, he had been on Canarian for a long time, you know, to take care of the sick, and perhaps had had some medical training beforehand. And it may very well be that, you know, there was much more of a, of a harmony among certain groups than among others.

[78:04]

I think that's why I find the whole gun. People like Bars and Nucleus are interesting because it gives you a very concrete example the development of spiritual erection. First erection and such is something that doesn't site in the Gnosticism. But the earlier fathers, the Desert Fathers, the Athos Fragments, and people like Bisonupitz and others, are very much a part in giving a qualitative influence to this phenomenon of spiritual erection. As you can imagine, it's a wonderful thought. And then there's also the Harlequinians, also called the Reptilians, the kind of biomedical life lived inside a community, or lived on the periphery of the community, with the world out before their eyes. That kind of solitary life is also very interesting, isn't it? I don't think I could stress enough the fact that the hermit is cut off from society, and that the role of the hermit was very much a grassroots role.

[79:15]

Precisely because, in a way, the helmet was devised by Aldi, and the doctor wanted to coach the helmet. It was not easy to see. There's nothing else to see about it. Especially if you have a large one, so if you have a long diligence, you might drop a cone if it's large. You couldn't drop one side of it, either way, for seeing it once or twice. And you take the enzyme C on the diligence, but the hemorrhage, what's going to stop you from seeing the hemorrhage? If it wants to get to its place. In other words, always. It may not be easy to get there, but if you get there, and everyone went out to the desert, you were there. For example, And I portrayed my thought on my own view of what Moses looked like. But Moses, so many people come out to see him, and Moses is, they're telling me, while the officials are coming out to see him, and so Moses decides, well, you got to be mindful of that, he climbs up into a tree, near a piece of a porch, and they said, where is the image of Moses?

[80:32]

They said, well, what do you want to see him for? He's a fool, a heretic. You don't go see that man. So the party leaves and they find the priest of the, who were in charge of this area. And the priest say, oh, we tried to come out here. They told the priest, we came out here to see the grave of the martyrs. And then we went amongst each other and said, man, we want to go up and see the grave. And the woman said, who would speak about the grave of a martyrs in the world? And he said, oh, he's a great guy, he was a big black man. So that was the Alamodas themselves, and out of his humility, he was a constant strain on us. Anthony was a constant stream of visitors coming out to see him. It requires the inner mind to watch and guide and inspire the other mind beings to meet the people, to look, to respond to them, to respond and speak to them, to look, to look, and so forth. The last five pages talks about the great doctor and physician who guided Laser for me.

[81:36]

But in one sentence, the helmet was very much involved with people, nor it wouldn't. In turn, even in the eviction of it, they dispense charity, they give alms. And then, with God's help, they help distribute food and call the family. So that, on the one hand, we have the aromatic of tradition, the hesychia, with the emotional solitude, and yet, an extensibility that was rather extraordinary. And it's very much a person. to the grass roots, much closer in some ways than the peconda. And at that time, what was almost a few hundred, well that time actually continued on through history. The hammocks will be built on the Zaire Peconda's property. Thank you very much.

[82:40]

I'm going to sleep. I'm going to sleep.

[82:46]

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