The word benediction encompasses more than what is connected with the word benediction. In fact, we might say that the word benediction encompasses many things that would seem almost to do in direct opposition, or at least certainly far removed. from what we might find as such, and we will forget. And what? One of it is this. It's cute. It's pie, art. The one thing I ask, it's a reason. Pie, art. I don't know if it's more important, but it would be rather true or not true to, uh, he left it in hiding the valley, kind of like there. When there are times that they want to be concerned, they object the government of it at all times for ourselves.

[01:13]

But the wickedness was going to be inherited. And not in any way that we would are denied, but we have the freedom, the mediators of grace. Mediators that don't speak to us, we are truly good. No more time, and one is to be fine with that. We'll be fine with that. We'll be fine with that. And we'll be fine with that. We'll [...] be fine with that. But as they look at, they talk about medieval religious spirituality. And these two ancient times were often enough at least, believed a mile in the stretch, and they are found was what will not be a part of medieval civilization.

[02:20]

So I do not really clean it, I'm sick of it. I just decided to help the idea of clean it, the same form, and the two things that, of course, are the last three functions now. A. E. J. Caldwell. That's an arc fluid. We've written several of those. It's a euminating study. I'm cleaning. I'm feeling at the movement. I just to say, in his work, 16 years, in his ordinary poem, he says that in the time of Abbot Youth, he died in the year 1109. The Abbot to me was, in many ways, the spiritual chapter of Europe. That almost seems like an exaggeration.

[03:21]

Amir, I think, is untrue to defend that statement very well. To me, in a way, embodied not only what was a monastic ideal, a monastic ideal that was perhaps enunciated first in the Carolingian period, but to me to stand forth as the finest example of the Carolingian monastic ideal, but to me also, I think, embodied what has been the Christian idea, the spiritual idea of the High Middle Ages of the 9th, 10th, 11th century. I know I don't understand what we mean when we say that to me, founded in the year 909 or 910, you know, George Paul's Union, perhaps not.

[04:27]

It started in the year, in the first decade of the 10th century and refining its apogeotum. In the last part of the 11th century and the first part of the 4th century. The last thing they did all the way from the French Revolution. was in a certain sense the essence of what was to be considered as the role of monasticism within society. He carried it out. As well as being a great spiritual force, because he needed us as part of his job,

[05:28]

development becomes a reform movement. It doesn't start out of the reform movement, it becomes a reform movement. And it enunciates, not so much in the rightness, as we did a question before, but in terms of its actual living out, in terms of its practice, it enunciates a kind of monastic theology, monastic theology, monastic spirituality. But this cannot be understood. It really cannot be understood until one understands the society with which he put it first, and with which he took his inspiration, and upon which he had it put on in front. And that society is the world of Charlemagne, a parallelism society. as this would be developed with government. And there are, you might say, I think there are two major factors to look at when we talk about community as being the resilience of the influence of Solomon and being the media

[06:53]

that made this embodiment of the period of it. He thought of the Kalmanian here was the benefits of idolatry. Kalmanian took the social complex that we called idolatry and incorporated the church into its business. This has a profound effect on the church as institutions and on the church as an idea of religious or spirituality. The idea of feudalism is not all the principles of feudal racism A relationship is a system of relationship within the aristocracy.

[08:03]

It is always the ambit-spirit in terms of inability. And it's the relationship of one man to another man, of a man we call a vascular, to a man who thinks that it is Lord. A relationship upon the weaker petition and receive the protection of the stronger and as a result of receiving the assurance of the protection and the stronger be assured by commendation that he will come to the aid also of the stronger and be at his service. Although retiring, however, there will be a kind of a stretch of support, usually, with the giving of life.

[09:06]

In other words, a system of interlocking with those people, for all the things you need to be able to be stronger, as strong as you need to be able to be weaker, and worse by The library world, or the system of the weaker, is assured by a group of the stronger, not of an outright profit, as one holds as one government, but as one holds in a covenant way. But nevertheless, as a thief, in other words, as a benefit, as a pledge of one service to the other. So it is both culture and culture and culture. Whether the church term into all this, church officials, and for our purposes, mainly the others, would be at one and the same time, pastors, between many of them, [...] and also be a lord and have his own pastor.

[10:19]

And it is a system that's challenging food and volume, numbers of a hierarchy under it. I want to understand, because the system of feudalism that exists in New York, similar to what we might call feudalism by way of analogy, that would exist in medieval Japan, or maybe even in Africa. as well as in other countries, when you get down to the day, as you can see found on a continent or in Russia. Nevertheless, they're all based upon this reality that society is, first of all, in chaos. That there is disturbance. That there is modification. and practically based upon the reality of a warrior task.

[11:25]

And that is exactly what the nobility are. The nobility are always a warrior task. The task is a powerful task. Now, based upon that kind of reality, how is it going to provide? Unlike these three, we're able to be part and parcel. We're able to receive the benefits of the protection of the mighty men, or certainly have the security that comes from one, being under three, and I don't know what the question is about it. All these were thoughts, of what you see from me. My marriage decision, I thought, was incorporated on the basis of the individual I read into the system, whereby the abyss becomes that by the average becomes a student yard. Now it's only an opportunity.

[12:26]

But this whole system is, and it's natural, this whole system is transmuted into historical understanding. Well, very difficult if I won this game or that, or what Christian is opposite, Christian, German is probably an Argentinian, And in this Christian life, they don't litigate. The active commendation was not only the full name of one time, I think it was a hand or another, but it was anchored for the church of Jesus, because he would speak to pray with hands on strike, and he didn't pray with folded hands, if any stop was before his Lord, and don't stand before God, our Lord. But also, it was revealed, not only with the kids, people, was to be fuller to the kicker's feet, and would be found again as a young monk. He could kneel at the job, kneeling before, and then kissing him, not only on the home, but on the feet.

[13:35]

The way any bachelor should greet his lord, but also it would be in terms of kissing the holding the sacramentary, kissing the sacrament of his friend, by the way. In other words, it becomes a Christian way in a Christian way. So that many, whatever we have, the explanation, someone like Abdu'l-Azharadim, explaining the beauty and the obligations of Abdu'l-Azharadim. That's a part of Abdu'l theology, in a way. But that is the figure that we have to assume. We assume the figure that we are in the Lord. And the obedience that a Bible says in the Lord, which is not at all the same as an obedience to that same language we understand. But that becomes our understanding of obedience.

[14:35]

It's natural. The obedience of it, how the parents speak to his disciples. It becomes measured. It is not only that that what Shalemane incorporates for many monasteries is various modalities. He also does it for the protection of the dead. [...]

[15:36]

He also does it for the protection of the dead. He does it for the protection of the dead. The giving of power, jurisdiction to the abbot, the creation of the feudal immunity, that the immunity, which is a certain area of land, should be withdrawn from the power of the local council or youth, and made in itself a sort of sovereign state underneath the emperor. whereby the ruler of that territory is now immune from the jurisdiction of the local count or the local chief, whereby the ruler of that territory must often be responsible for justice, they have justice, or the collecting of the property, and the other duties that have normally resolved upon the count.

[16:38]

You don't want to go on to the next step, because it would be very, very, much more complicated than that. But just to face specificity, there are many monasteries when you come immediately, as well as time to make the land of the city, become immediately. Please do ask you immediately. Whereby the author assumes the power and the transgression of the country. In fact, it will be later on, much later on, at the title of Prince Bishop and Prince Apostles Worthy Dinner. But what does it mean, Tyler? That this man who is supposed to, in the rule of Benedict, is supposed to be the one who is now a lord. Is he a lord? A warrior? A member of the warrior caste? the responsibility of a governor.

[17:39]

And though the habit was not to stick, was not to give what would he be termed as an answer, because he claimed the right to condemn someone's address with the Capitol Police on the Capitol [...] and then people were trapped in heavy gallows, they are required for monoscogees. And so when we were in the question of governance in society and the question of the church as a society, they're related to the earth. He is more of a, he is as much a friend as he is a, uh, who is an abbot. He is much, much proud.

[18:42]

And he's, uh, when we're very used to it. I don't think we're just a war. Again, if you think we wasn't a bear on, but the abbot, we're talking to each other and we're, we're, we're very nice, because, oh, if they want to, if they don't, you have your own mouth. When I threw away their night, it was a very beautiful night. It can't even matter if you are ready to go. It's a beautiful night. It's a beautiful night. It's a beautiful night. So you could not, if you walked off on a way before you, have to be there in a way of that, on the field. You had to be there when the King William, to give advice, to be president of Wisconsin, to be president in other ways. That the, uh, that the white children come around.

[19:47]

And so, of course, it's easy to learn, and literally, I think, uh, it was, while when they, as ruler, and with the soldiers, for the naked plate. And I kept 50 dollars left to eat it. And then I voted on the cruise to die, to see a person in the body, both of us and God, Mr. Carl, the guy, the gentleman, the woman, [...] the woman. But it's not at all. It's quite understandable that if the rule of Benedict prevails in the rest of Europe, it's not because of Europe that we might like to think of. It was so wise, and so prudent, and so accordingly, and so... well, but it survived and it prevails.

[20:56]

Most of these, we call it Paul and Mary. God said it was a good. Except in Montefiore, it was really a good idea of it. It was a lot of old ones. It was supposed to be imposed in London, and it was placed in these laws. It was a Roman village, upon the church in Rome, and the Roman law, [...] imposed that, It's normal, the kitchen's all the rest of the kitchen is on fire. So, too, it was only logical. It was very logical to your friends. It was very logical then, that we were told that he was Roman monastic rule. My son, he said, not only on God, but in the rest of the United States. Because he liked it. Because there's no Roman monastic rule. Like, you know, 68 to be there, he's, [...] you know. And therefore, he's an understanding of why a man, like, well, it would be out there, but a man who knew it would be a grown-up of a solid cause.

[22:10]

If he didn't got to count, if he did that, or later on, after the conversion, after finding the reward, oh, hold on, but he's sitting in Miami, and decided that he wanted to be a month after all. And so he goes back to his father, and his father says, and his father says, but I love, and take the name of Benedict, And really imagine that the 2nd Benedict probably leaves in a greater impression upon this organization, and God being a person, if you know more about the 2nd Benedict. Take the name of Benedict to match a terrible attempt toward the earth, as very signs of the master's life, finding it upon the side of Dr. Lula Benedict, with thanks to him that we have a copy of the Lula of Master, by the way. This 2nd Benedict, taking the name from his property in his house of Noah, I'm John Benedict. He merges as a sort of super monastic overture, what the end was. Particularly great for a fellow named Plottinger.

[23:14]

And it would be a little surprise, he would come and go into the corridor often, set up a marble monastery, an Indian or Cornelian monastery, it's all later on. Alan put, and added me, and the whole program, the whole program of both Charlemagne and the son Lewis to find his autobiography. Ordering this empire of this poor people. And just put off my feet. And also the insurer. The insurer's model is a good order, but also a good moral. Because Charlemagne never had his own moral problems, but he insisted upon moral art. Why? Why? They're already taught teaching. They're in 15 years, every young year when surprised they made a father in a cradle, but they didn't. That's why it's true because it's subject to punishment. But they don't do it. They say, what do you think it's wrong? You don't have it.

[24:18]

You say, the whole way started to do it. I was looking at him now. Where do I defend from? I'm sure. I'm ready to be a problem. And so it's understandable that they're just trying to show me the things are abstract, you know, they discovered that the monks, you know, they didn't do it. But when it was around the Capituary, around the great Capituary, because when it was one of them, it was really very down the positive process. That's it. There wasn't quite a lot of them. They reached out to the truth. We were reading the death penalty on monks. And for that reason, then, in fact, it was profound, and attempting not to make sure that they were formed, among the crazy, both monastic as well as popular, they are, you know.

[25:31]

It's only reasonable. when we re-entercute the students, we hear the help of the friends. They are trying to do it. They are trying to do it. They're [...] trying to do it. So, in a way, it's a quick official adaptee of the real benefit. One of the results from that, well, what actually happened is the reason for this model reform of benefits on the island.

[26:34]

So it was natural. It comes out of the society. One of the important things, the most important, is that we are dealing with months. We no longer have the responsibility of long hours of money delivered, being incorporated into the field of society, Also, they were encircled in the whole manorial system. The manorial system whereby the powerful Lord, in governing his estate, would have the work, the health of the work, goes down to the land. And he saw that, Peter, for one time or another, you know, he tried to find a song, but saw under a song in the 15th century. There's a catch for the land. That was a land that he had. Well, the comedic article lords would have been the same in the economic system, in which they were able to adopt, the land, where the people are practicing, and the citizens, and the rest of them, and etc.

[27:53]

Receiving gifts of land, and therefore the people are practicing, for and on. I found their purpose. How did they acquire their wealth? Therefore, being taught now, being adored to the manna, as well as, you don't know, you're faithful to the king, Nicholas. They would, naturally then, not have to engage in the final night in my little bit. Now, remember, then they just presumed they were taught at the monastery in New York and Australia. Unfortunately, it was on its way. They had released the colonies. But by the time it's telling me, it is an eight-hour vast situation. Why? Because the monks have a new role. There's an entirely new role.

[28:55]

This is the role of the... The first plank of society, a warrior has an ability to reach standing in the pool, at a moment, I thought that was, to stand the weak. There was a role on the clergy to pray for those who defended the wicked for the weak. There was a role on those who were the weak to work, to find the food. For those, you know, the hieratic structure of society, the ordinary, there are various divisions of the ordinary, you know, but when I run the business. But the notion of coalesce in society is a very parallel generation, rank, hierarchy, and everyone in this place, each one is working in the internet, and it's already the way. It's a, if you will die an issue with writing about, you'll not know. Now, if you have, then, the order of those who are to pray for those who fight and those who work, most particularly the monks in Bible, they have intercessory tolerance.

[30:17]

And there was no problem with giving them land, seeing if they got food, well-closed, and couldn't pay off. A lot of great churches around, by the way. It's one of the critical part of the contemporary prayer, and the Polish interior of the period of present a terrible culture. The very question of life was in terms of the terrible paramount. I told him that the Manan society whereby the monks occupy the place of interception. That's why we didn't say that they should have their woe and resources as vassals and as roars. That's why they had their power. And so, and also because now they have no longer any need to work, you certainly can't do them quite, let them be idle.

[31:23]

And the one that I'm just trying now is to try out a lot of men coming around doing nothing, you could say it's a moniker. They made my attention to the moniker, I don't have to do anything. Because therefore, what must they do? They've been prayed in two years. Like Jewish men, we come out and know what we're doing now. And take a look back. But there was no way that this one needs to be, we, [...] we and, like, uh, um, the visits of the very volunteers. But the only thing we could do is to start the engagement of a man who doesn't do it.

[32:29]

And the notion of men are the offering, like what's forage and things like the offering of his man. But all of this is something that takes place within the context of the entire Canadian country. And it's very normal, in a way it's very logical. But you know, by one thing I understand, to me, I don't want to understand it in your time. Not to me understand who it was going to be taught unless you understand. But it's precisely in many others. Charlemagne made a profound impact on the Benedictine concept of monasticism. We made another level. And Mr. Pippert, he didn't get put on the arms. Well, Clini, we have Clini.

[33:30]

It's not an advocate for talking to me by Charlotte. Clini is founded, and it's founded, however, in Italian, in Europe. It is, in fact, founded by St. Fernando and Jude William the pilot, Dr. King. William the pilot, who all had not been pilots already on it, was, like so many men at this time, worried about the problem of his skin. Now, what do you do when you worry about the problem of his skin? We get into trouble. You get into trouble. You get into trouble. as a kind of a permanent, a permanent state for your, uh, protection in this life, but most especially we're after. Uh, it gives me an opportunity to try that I was there. One of those girls, they lived up in Rockville, in South West, in South East, in South East, in South West, where we already kind of, uh, London Rye, in Crookville.

[34:40]

We have some of them, say I know, who is out there that's bullying and understanding of your marketing, and which had, in my opinion, there had been found inside a community that followed the U.S. and [...] U.S. It was quite a common occurrence when you go about that.

[35:43]

That's the principle now. Now, we found that in a strong community, and really it's going to look at the, it's on those communities. It was quite, quite a poor community. I mean, they made a poor community for some time. It took time for us to get down to the extended, the master's top of the house they did. They got very, well, very fruitful, for you know. And they, there are various reasons why it was right away or resolved, not the least of the reasons. and also by ecclesiastical or bishop or metropolitan. They said that they would be perpetually independent of any power on earth.

[36:49]

And it would come to them to ensure it's independent. Put it directly onto the Holy Spirit. Whereby, in a certain term, they would have to pay attention to the Holy Spirit, offering to the Holy Spirit to continue. thereby marking it as in the peculiar possession of the imputal turner. The peculiar possession of the papacy, and that the papacy is therefore responsible for ensuring that they're touching against any problems, to treat the aspects, or to protect their values of. And it was to be always free, so that they can intercede for him and his family, as well as the ones for mankind, and ensure track, you know. The new places were found that also are places for arms which are distributed to the poor, and thereby the ones who put the money straight up would be able to benefit the participants in this practice choice.

[38:05]

But the active chair is to need part of the practical amounts of not only the intercessors, but due to the poor of the chair. And that way, we were back with K.E. with that. This was not that unusual. That men were, as we came out of, were smart enough to exploit. The exemption causes are fully as possible, and alone, But this thing we describe in the 80 year of it was the period under the 20th. The period when the folks around there, many of them, [...] many

[39:10]

I would say the temper and truth. There were hope to also tomorrow not to know that it would be a good idea to support. We know when monastic exemption benefited both parties, it benefited the case of three and the donation not. And both were very happy for us. At one point we didn't know what to go to look up to you. But very, and I would hope that we were even in court. I don't want to keep this in front of them, but I don't want to keep this in front of them. Which precisely, he was precisely about, like, the papacy we get in mind, how the poor side of the cathedral, to have a powerful monastery, would be one way of increasing its own authority. Because the, and this is something you do. And it certainly was what was our power.

[40:11]

Our wealth are the increasing of its own authority. But Christ was, in terms of our bishop, who would be dealing with the problem. And for that reason, then, to me, it would be amplified. It wasn't just the Dalmatian charter of Woodward William of Aquitaine, but it was also the privileges of a bunching given by subsequent folks that did nothing but increase that ample authority of one thing, to me. These are all kinds of authority, but especially these will be a lot of pushing us back home. We always try to pop them as many times as we want to find the way you can see the problem. The way you can see the problem. And then when they say any document shown that to me would be given that to be the wrong penance of the city. And I thought as a result, when cleaning and it's the penance of the city that would do not happen, not at work, then you become a congregation, although it's not a minor order, the anachronism could be, I tell you, between their powers become a powerful, independent bloc, enjoying the macro-reception from A.P.V.F.

[41:21]

from the F.I.A., and enjoying the pressure protection down the exact level of the people. But what happened, thankfully they were, you had to explore and to view And I was wondering why I needed a strong force. And I would be able to become a frontier, which is not expected to become. One of the interesting things was that I clearly developed into a larger and having dependent housing. I was then gradually, in Philadelphia, it really happened because he's in Daniels and a Trenodo. Trenodo was a very non-experient, he was the wonderful life of Trenodo, even by John.

[42:26]

And you go over the bank. At the light of... At any rate, what you described him on his travel. You look like you close the plate, you look like you're not to ride, you look like you're still there. Doing good, wonderful night. And you get it at the... This is reform work. Generally it was to try to introduce some kind of ordering to the house and then leave it on and so on. It was more or less the work of a secretary between those. I'm not, I was gathered only for a short time, but when I did dance, I was in my ear. And it got overload. These two would reform the monastery, but maintain it from projection to reality, from a grand view we have, and there are not between that kind of view.

[43:37]

Its relationship to the very power of a relatively foreign was very realistic in the sense that it was not an orderly, it would somehow do. The monastery, you know, might be a true community, but it would have only a problem. Or it would reform the monastery, and the monastery would remain an abbey and have an abbot, but the abbot would be subject to the abbot of kings. And the election would be probably to the confirmation of the abbot of kings. And you have examples like this talk. Ah, a place of bone shafts around the monastery would fall under it, you know. And you have other places. Ah, it would be a plant of cat, or it would be a question of a monastery more or less adopting occult consumption and managing to remain free.

[44:54]

and an intent with it. Because one of the interesting things I thought to me, the way in a certain sense to me managed to extend it from the U.S. was customary. It's a way of an active life. There are five customaries. To me, they're very important. Customaries were mainly with theories of liturgical prescriptions, as well as polyparamonial prescriptions, describing the day-to-day treatment of the Mount of Geri, as well as laying out the constitutional order in the Mount. These customaries, the early ones of the 10th century, are very, very soon, you can put on numerous rubric of prescriptions. But when you get to the more elaborate customaries of Bernet, including the In this lifetime of the 11th century, you have very, very lively prescriptions on holidays, and at the time of the very life.

[46:03]

You'll get there in however the whole party date, with the church electrified very well, and being quite an hour and an hour, including the sermon. and we meet them, and face to face the baking of it, all of them are dressed in a mouth, all of them are carrying out with a liturgical act. But so much of life that you need would be a liturgical act, even the shaving of the mouth. If you don't really come in a little sound, of course, it's not the truth yet, but you have a friend shaving. I have stated times during the year because you want to shave, you can shave every day or every week.

[47:04]

I have stated times during when you have taken a fee, I'm sure. Is that the thing you don't know? No, no, I'm not afraid. The whole problem was not for a period of months. But obviously there was some time ago because we want to shave every week or five, every six weeks. Everything was done according to the liturgy, according to the Church of the Qua. But these things, the Cluniac customary, throughout, is just part of the challenge in society. Everything was done. Right? So it is mistaken for what I'm saying. Now, what is the reformer we're considering is it consists of the adoption of the Cluniac liturgy and the Cluniac custom. And that can be, and in a way, so much of what is our benedict and monastic literature property comes from, or, you could say, a lot of transition, but comes from, you need impact on the literature development of a whole world, of the order, of what it is put on.

[48:22]

It's very good part. It can stop you. out of an expression of a medieval monastic spirituality might be characterized as expressing the hieratic notion of society because to me the whole of the community was very, very well it was a liturgy that that was scheduled on emotional adoration and interception, and the architecture, the use of infertions, the perception, the wearing, the vestment, all of this highlighted the esteem, the glorious ceremony taken place before the presence of the heart.

[49:26]

In an article and I would call it like the original one of the people. Yeah, I'm a person talking about it. He said that to me in a way embody the midst gate of Pentecost. And I think that's a very good description. The church of the heavenly Jerusalem. The church in its final combination. The church as she had arrived. And in a certain sense this year, very much the embodiment of the children who had spiritual ideal in a hypothetical present here. The clinic is very, very important to you. The clinic is a refuge for a simple. I find that as a constant thing as we read through the clinic of writing. It's embodied in the story that he found a life of St. Hugh, namely that St. Hugh the Great would One of them became a monk.

[50:53]

and in the morning we were going to retire from the rock north. And we were going to retire from the rock north. The other one flipped the monastery. But it was the notion that everyone had to be well committed to it. No one was to be trying to do it. Everyone, it would be a filing for all. But anyone who sought then to live in the monastic life should be a receipt. It was, it was in that sense, it was knowing they needed food to eat it from the right. But it was not, it was not, it was, It was a notion that all should be able to come, because we are the last best young people in this world. But I think that's true. Don't get me wrong, the monster, for me, we definitely are the noble high. We definitely are, and they're lifestyle. Never once remember that we could never live the life, but anyway, you know, not too hard for us. But their lifestyle nonetheless was more or less comparable to the kick as it was, heart as it was, was not the lifestyle they felt.

[52:05]

But it is definitely non-nobles were included in medieval community. Remember that the church becomes more and more aristocratic as you move in the modern movement. The Great Reader 7th was probably not an old man, not an old man. We had the opportunity to work, and I'm talking to everyone on the mark, saying, here's the Great Welshman, the Great Man. But we naturally had the average. How are you going to have an economy defense between the Great Reader 7th and the Great Reader 7th? Another result was that he became a kind of a central, a place of spiritual power. And this is to be shown in the fact that Baudelot Institute also played.

[53:09]

Part of it was sort of the pulling together of what had been a constant attack for the CUNIAC monk as Interceptor, especially Interceptor, that we'll have one day for the time when all our liturgical force will be generated through all the interceptions of our world. Because when the Culver was there, the alumnus of Culver was there, he's already been monitored by our opportunity in particular. Our motion of having a place where you can fight for the liturals of Territory. And Trinidad's expression of a monastic culture, not because of many, many, because it was extremely round out intellectually, but in the building, the Third Church of Trinidad, where the largest church in Christendom unfolds the building of St. Trinidad in the ground in the region of the 16th century.

[54:11]

The building of Trinidad was probably about a pilgrimage center on the pilgrimage of of course, not together to call it a spell that went toward the law, and when he had a place that everyone screamed to me that he was poor, about a hundred feet of him, and gave him my son to run away to me that, that, in other words, it's just kind of a nurse of it for the whole society. As in this sense, whether we embody them in our culture, the culture is the art and architecture helping towards the various places, and being a place where somebody was trained to develop a pathway, it refuses to get out of the way. So in this sense, you need to look at the kind of a center of various kinds of evening. And it's that kind of influence, I'm excited. That kind of influence.

[55:14]

He became extremely wealthy. Unlike all places where he's from, extremely wealthy. But he got the same here. But he kept the pathology. But he was the vulnerable to me. They didn't have the money. The cash store was my turn. You can see it turned like that. has to sit down there. You may receive the net amount of gold from the kingdoms of Spain. And I can't really not think, like, to even put in the table, but, uh, control of Spain, so, uh, from life. Because the kingdoms of Spain, very simple Spain, found it could be, as they say, that they give their money for gold, and power and be assured that it is such a power.

[56:15]

And the goal of the one thing for him to really, really great was we had to at least rebuild a new church and a new one built a garden, right from the garden. And once that started, he breathed out, right? All that out there, none of it went right out. It was really poorer than that, but it did not be. And I was popping up, and I told you that, and that's the first one that he needs to be traded together. Trito is founded in Saint Manier. But Trito is the culmination of a reform movement. It's not the beginning of a reform movement. Trito is the culmination of a reform movement. It is the end of a reform movement. the reform movement that had begun earlier, that already was in the 11th century. The reform movement is precisely there, namely to call into Frederick for all the basic problems of what's calling the monarchy from the faith, and therefore knows the need.

[57:25]

And what is that? What is that? Because it calls into question a very thing that people today call into question is the kind of culture of the world. is it possible or is it right for those to claim to follow the gospel of the world? Is it possible for them to come to turn with the world? It is time to turn. May you come to turn with the power of God. It is possible for them not only to come to terms with it, but also to get comfortable with it. Or is it possible then, by all ways, to settle in? And become, well, you just become simply the same, but become comfortable. Or must we not, if we are calling them to an ideal, must we not always do it?

[58:35]

Eric Oliver, Muscle Lampy Carpenter, who always have power to do is run to account. Always thinking that the temple doesn't mean anything. You can have all the temple what you want, but it doesn't mean anything you can't count. And that's a point of problem. How did it come in terms of power structure? Charlemagne? I mean, I can't blame Charlemagne. Charlemagne was way more than a code of law. But Charlemagne, I defended the church. I imposed Christianity on the recalciton section. But they were happy about it later. I mean, they were happy they were forced to tell Christianity. And the monks at 8 a.m., the monks pulled around, a missionary, and they were doing a choice between the poor and the raptor.

[59:46]

Chalamet knew the monks, who were able to do perfect the Pope, put the Pope to go for Lombard, and used the Pope. The church finished the Bible, and he went to his fourth of mine. And it's only reasonable that some people can afford to get back to life for them. And so they're using my brain. And so I made it in German. Great. Great. It's all very sweet. It's the end. [...] Ah, you play a part, you play a part in your thing, with power. And you become, you owe something.

[60:48]

Otherwise things were pricey because you cannot purify it. You cannot find your mouth, or you cannot call on the question. But there were monks who were beginning to call on the question, the whole notion of the entire particular society. And we don't want to call on the question whether we should, whether we should not remove our problems again from Kandali. The Commodity, in the 11th century, St. Romuald, were among the first of the, of this new movement, which is a new idea. But the first of the new movement, they began to hanker out with the Amarillo. Now, Amarillo continues, and it's quite going to hit them. Well, they're not going to be organized in medical life. They're not going to be on adopting, or not going to be on the public, or for threading out of the economic, social system, or whatever.

[61:50]

That, we find, first, again, the matter we like, in a lot more. We find it, again, in the early part of 12.2, you know, the other year, with St. Goran Gwabrik and the Galangosians, right from the part in the 11th century, where again, Galangosians, they were going to make fun to break the economic order. And also for Goran Gwabrik was with a determination upon the insignia, which was a part of the Muhammad's problem, trying to hold in the relationship between Rupert would provide the large and the various problems. Then Bruno, found in the Carfusins, again in the last part of the eleventh century, twenty-four,

[62:59]

These two are going to attempt to move out of the large historic monastery, I think. They're not a better gay part of an organization. And a requirement, but more than ever, a requirement from the arena of the political social world. It's more or less radical to probably around any community. It all took an increasing amount of time to take this time in the local country. Men, women, [...] women. with the alternative features for a while, and we'll go back there, let me see. And from then, it's getting a great deal of criticism of the capital scholar, a student named Chick, by the great stress on poverty.

[64:11]

The movement of poverty members part and parcel of their own movement. And the movement of poverty is not under the path for breaking. That movement of power they go around and the country puts a part of it. It doesn't start with practice. These are in terms of movements in opposition to the status quo. And the movements don't hold up. And the movements of thought and make it coming to one another. And in other words, it is a movement and rebellion against the government should be brought up things. from a stage of motivation. Monks should not be part of a word that they are called upon the judge. So that when a handful of monks moved out of the monastery at Moreland, it came many years.

[65:13]

Also in Burgundy, it was Queen Ewa. When they move out of the ambivalence of that very old context of the popular reforms, my friend. When they move out and decide to go to a place of . They move out with the intention of shaking all of what they thought would be shattering of feudalism and a feudal society, of economic preoccupation. of having spirits, collecting pie, of being the recipients of gifts, you would all want obligation to take it with them. They were going to get away from all of that and live poor in the temple. Following the gospel, literally, and following the word of Benedictine. Then that to a common one of the people. Can't get out to the eye, kneel, or is that a problem, but nation, well, don't we say, well, we're not with them.

[66:16]

Well, part and parcel of this new movement, an operation of the Federal Court, going back to the Federal Court. So you can see, it's a popular movement, but it is a popular rejection of the social economic order. And for that reason, it rejects it. Well, we can, there's a certain net, I think, that created about the Horrible decadence could be on the one month, because even you are unvalued. Horrible decadence, or horrible lies, or they were terrible from the world. Then you actually look at the problem of keeping on the problem of breaking. Terrible poverty. It's a state to fully manage. Brad made a party of a duck, he saw a duck, and they're like a wine locker.

[67:24]

But, uh, and my lamb, my lamb was on a farm to me. But what, what we want to, uh, we give it as if one were to move out of our own society and say we no longer want to be part in part short, part, a country which is committed is to this kind of political movement, or this country, the country of the Broncos decide we're going to move away on half of it. That's exactly what the expectation is to be. And we say, right up there, we're not going to be part of it, but we think that we will change things and make failure, and we see the views of the government, we live there. But we can bring part of our own, their connection with British. the willing society. It was there that the local Lord could become what the Lord was waiting for.

[68:28]

What there was the end of his life, having given sort of escape to the monastery, reassuring that when he was ready to die, He could be carrying on a litter to the monastery. He would bring it down, and so forth, and make his vows. And he would have a pivotal moment, and he would wake up in that morning. When the angel Gabriel came, there he would be, with the elect, with the thing. Now of course if he got better, And that kind of, that kind of, uh, hospital goes on, even with Dr. Leo, there's a second, with Andrew Carson, kind of a quote, who came and knocked out triple remnant in a subscription ad before he got on. That was, but how do you keep, give it now, a pause among the guy that you have, with all those in Parliament?

[69:30]

Yeah, do what the Cistercians do. But you also reject those who are part of it, and I need the black nuns. And the embodiment of it is part of me. And that's part of the reason for the conflict. The reason for the conflict. And so when Muslims exaggerate the evil on the part of the black nuns, it's what they represented. It's what they were. in certain times, and what you've seen yourself as being. The problem with Citeaux, as far as historians, they complained that the early situations were very good in terms of wild. They created their own myth, by the way. They wrote their own myth. The Zordium problem, the Zordium monument, and the Conchipari coffee, I documented, but now, I mean, it makes me a story, and this is what I want to look at, but these documents were from the New Zealand, or, uh, you know, they were able to talk about it.

[70:43]

When I thought I'd like to go on that list, there was an official version of that history, which, it really added, very from a brand new one, said, oh, how could all happen? And they know that they had a female. ...and he was a traitor. And he was a traitor. There are other things, there are little things that were, as the first generation passed, they really wrote it. And the official from the creation, they were to say, this is how it was established. And these were names of the founding fathers, and you might show them, and say, oh, [...]

[71:51]

that they had a very good concept from the beginning of themselves being a new reality. They wanted, they knew they had a program. and how they are the end of an idea. Remember, American movies often make them speak of it, in their spirit, [...] in their spirit.

[72:53]

In 11-12, or 11-15, when he comes again, he doesn't come and go die quite, sorry to call that story. He doesn't go quite so poor and needy, but we're developing. But he does come in, and one of you comes out, and he does that, I was very sure, he was on the first foundation, you know what I'd say. He is true. And he was, um, and there is a question of the character and temperament. Which is very interesting question. You like things very interesting. If you don't like anything, you don't know. And at last, I think there's a report on the theory. You know, I knew what I would think, and that you know what I'm going to do quickly, right? So it would be a highly controversial theory and a highly controversial theory. It is highly controversial. Here is everything. But the result of it, the Cistercians represent in a way what was already a growing movement.

[74:21]

Namely, the growing movement within the culture of doubt of the rejection of lay control, of the rejection of the interior of its partnership with the Empire, known as the growing reform movement, even in 1049, with the election for St. Louisville. The growing reform movement will figure out the condelection brought from Leo in 1929 until the time of Concordia in 1922. But that movement was a movement that also had its own evolution, and its own dynamism in it. It was strongly quite different than what it was in the first picture of St. Leland and I, in particular, what it became under some great greatest settlement, and what it finally had to settle for and accompanied with 11.2. But, it was a movement in which a definite theological movement was theological movement, you know, very well, A concept of church.

[75:23]

A concept of church we're trying now to improve upon. A concept of church and a concept of right order in the world. Right order in the world is that God comes first, or else comes second, therefore priests come first, and then they come second. Therefore priests are going off. There's no way in which anything, merely leaving the emperor, can control, or influence, or interfere in the running of the church which is wrong. A very limited, very long conflict, and that almost between these powerful lay people who tend not to know anything about purity, but preach something pure, it's held up. They pre-assimilate a church that is pure, a church that is heavenward, a church which has to bring all around the others, but must never, never, never let be led to run through any one ever again, take over and control and interfere in the direction of the church.

[76:43]

But the regular reform was necessary. It was necessary. It swung the pendulum in a whole different way. There was a rejection of the tarot in the United States. There was a total rejection of the tarot in the world on it. He said, Charlemagne should never have been victim. Charlemagne should never have been victim. The emperor should never, the pope should be determined that the emperor should be the pope, should be the gentleman, the emperor, and the pope should be able to deport the emperor. Now, in terms of monasticism, it feeds right into what was going on in its separation from this world, this rejection of the involvement in this world, involvement with the lay society. So that, in a way, the situation is also embodied monastically speaking,

[77:45]

You've met the principles of the Lord and the Lord for me. But it must not be mine. Because, man, this is a clear cut of all my wishes. The early St. Leo the Ninth has with him, working with him, many months. Gregory VII would never have wanted to meet him. But Gregory VII would have wanted to meet him. But Gregory VII would have wanted to meet him at the monastery, which followed the tree at custom. He would have wanted to meet him. And we did know St. Jude. But St. Jude the Great. to show the kind of the ambivalent tradition of Tunisia, then you're the greatest person that can know stuff. When the emperor, I don't know if it's over there, and they just stand outside the street, and the emperor would feed me, and I don't know if that. I don't know if it's over there. Then they saw them through a volume, so we can get ahead of it, yeah. I'm going to pick up the point against the novel. But the... But the people inside, the Countess Nechirida, Aposteney and some of the other women, and both, and the remodeling.

[78:53]

And he's pulling on the end of the fourth behalf against St. Bergoglio, when he caught his attack from the state of the United States. But by and large, she'd be friendly with the emperors, friendly with the powers, Always ready for reform. But you have a kind of an affidavit conviction. Well, you have to think about that. Well, the Fristertians, they're all idealists. They are the world, are applying entanglement, or in all their entanglement, and the idea that as the more monastic the world becomes, etc., I forget it. A rejection of lay involvement in the church, a drawing away from the lay, a rejection of the appearance of power, a rejection of external wealth, a design of the appearance, a rejection of the splendor of the liturgy, a rejection of the whole Carolingian ecclesiology, which is quite different from the ecclesiasticality. I'll count you, I'll read why we point you.

[79:56]

A return of the early civil monastic sorcerers, and a... And the resurgence, really, because the resurgence grew in terms of spirituality, the resurgence called Boyaiton could be called really the first, in the West, the first school of spirituality. I would like to say, and I was saying, it was like a monk. And the spirituality really invited the spirituality of churches up in the heart. And you might almost say it's determinants. the spirituality of the church in the Middle Ages and the spirituality of the church. In other words, there was a movement back and forth between the body and spirituality where the typical black monk monastery embodied in its parallel, and that was the laity of

[81:00]

And the clergy took on because of their relationships. They took religious and so forth. Cito, which really develops the first real religious order, the first real religious order, with a dilemma and a central parallel, develops also a tune like the katechaitate sort of all of them. and out of that kind of the writing of the saint, so I can bring it another, who embodied a teaching and a tradition that it was developed, and it can be called, which is taking spirituality. And not only that, but the Cistercians are part and parcel of the new age of the 12th century. At an age which was which is certainly for the certain flowering of a culture and its own inner dynamism.

[82:05]

And the Cistercian, there's a new order, vital, online, and growing. And they too much received and shared the law and so forth. No one can't escape, he cannot. Ah, this is the issue of the crusades. It is not at all. Even though they have withdrawn from futile entanglements, it's kind of ironic. St. Bernard does not hesitate to write a rule for any dogma, namely a miracle. He'd like to hear a whole night talk, but I'd like to look to me for either of that. You did not see any problem there, they are taking the sword with God. St. Bernard had no problem without preaching the Second Crusade.

[83:10]

In fact, this history is going to be much more crusade, it's more turning at clever with me. So in a way, they come out of the protection of the king much more closely than either of them. They are the new ones. They are the new leaders. And with them, they're soon the new responsibility. And perhaps we might say they'll share a problem with the new students. They only pay account of them. the situation every morning in order to ensure that project and maintain that they already turned on the growth because she couldn't remove the problem from the land they didn't run up there.

[84:20]

The problem is the [...] problem is We died from 11.57 and St. Bernard died from 11.53. These two men, when they're writing back and forth, and they're writing on the lower levels, it's quite a documentation. But these two men, in a way, embody the difference, I suppose. All going into detail in their strengths and their weaknesses.

[85:20]

But they embody sort of a difference from an older kind of ascension and the new, young, violent kind of spiritual. But the Charlemagne Carnivation, in the time of Frederick Barbarossa, the anti-pope that he had named, in order to plead Frederick Barbarossa, he makes the Charlemagne Carnivation. Well, there would be good reasons, in terms of our tradition, mainly the Carnivation of kings, a very typical thing there in the early days of the Canaanites. And that Charlemagne would be venerated as part of the unknown, because it was already a legend. This kind of legend came from the earth in the ten hundreds. The legend of Charlemagne had already preached through the whole series of epics of Charlemagne, so he was a legendary figure back then.

[86:20]

And also remember that here is a man who ensured so much for the church. may respect why they, in my work, are allude. He had sort of mistress suits, more than whites, more than... I mean, at a different time. The marital entanglement had never been straightened out. But, he was a German, he would have certain rights, don't they? With women, she... In the Basque Country then there's a great deal of it and that was the first time I'd ever heard of it. Did you say you had a literature? I thought it was the end of January. They had a decent dishonest and medicine. They had the, I'm sure they put it together, but the diocese of Paris, the diocese of Akram, and several other places.

[87:25]

Yeah, it's in a nice way. In other words, it's kind of, you know, more or less. No, it's like, it's like some other songs. I don't know. Ah, I wouldn't plan to go there. There are some words, man, in the 17th century. Oh, well... The reason why it was quite event was because of the whole, uh, the mass citizen in general had fallen on a white kind of African Revolution. I'll give it to the American Revolution, excuse me. One of the main reasons for the very slow decline of the mass citizen after the 12th century is, uh, I know that the change of economics, the change, as you move from a rural society to an urban society, you move almost to a capitalist society, also from the capital of capitalism.

[88:33]

And also, the rise of the empire, which is written over in the economy, also is the increase of the compensatory effort, namely the private mainly by the power of Clinton at this time, but mainly the name of man who was not known. There was no intention of living in the non-spirit, and we were nearly a kind of parasite receiving the revenues and continuing their life. Now, everyone in particular isn't reading papers through, and the paper through was one of the worst offenders. But we tried to be a basial author, And I'd be up there, I mean, gradually fell to this topic. It wouldn't happen very well, hold on. To me at his first commensatory, I think it was nearly on the 14th century. But you see that, ultimately, it meant a slow one.

[89:36]

It was a slow thing, like having a typical one. We don't, you lose energy slowly. Because, and it's a question of morality, you're leaving morality straight away. But prior, I put my superior, they haven't lived elsewhere, and maybe never even visit the place. We've got the money, that was even more important. But the, but the man responsible now is a prior, but you still had this individual who often didn't call it what we were to get out of the door to look through. But this is like a real thing, it has to get them from that time. Like, one time ago, they came to me, it was, uh, [...] um, it was, uh, it was, uh, [...] it was, uh, uh, it was, uh, [...] uh.

[90:41]

It was just a new reform that we did there in that time. So I was telling you, I couldn't do that because he told me, and they were told you we were going to go under suspicions. They played like four more pipes, and the author was only doing it. The author was going on. He talked about a lot when he was going on, and he said, no, [...] he Because of why, none of the houses were real from you. It's known as it is, and, uh, it's different. And, you know, it's been actually different. And it's been very, very much known. It's very natural. It's all about the reality. So it's a part of it, by the community, [...] by the community. We want more time for that.

[91:44]

We want more time for that. We want more time. [...] with a new front. In the spring, they're not only living there, but anyone who was in the court for a new exercise, if they were in the performance. How much what he was a dancemith now is, is another question. But he's high or that vigorously wouldn't put him in the church. But let's see what sort of a performance. ... [...]

[92:47]

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