You know, it might be a good tool. a measure to the debate on the concept of time and the order. The order of power would also be the general idea of the monastic order of power. Because there we have, again, many applications of the concept of power and translation that are I try to explain to you and to call you for your consideration.

[01:13]

As we saw this morning, the idea of contemplation is naturally to be applied to prayer, because prayer is that meeting between the heart and God, and also between the people as a whole, and regarding the covenant. And then I quite as I'll be thinking of the Old Testament, because it's still actually in Jewish circles, the prayer of the Spirit, we've got to call Orachia Pura, the gifts of the Holy Spirit, not bound to time and space, and the other one, the prayer in which and for which we rise to the Spirit. but which can be started and with this, I propose at any time. Out of the depth, I aspire to you alone to say that doesn't require much of the inner republicans.

[02:21]

The New Testament, of course, continues with general distinction And as far as the realm of the community prayer itself, which also is and has found a classical formula, the Apostles ask our Lord, teach us how to pray. And the answer is to pray if they give us our thoughts. Well, here we have another temple at this prayer day of prayer, which is presented to us. by the word of God, into which we dwell. But in the Old Testament, we have the song and the concordia, the inner harmony between the mind and the song. And the process, then, that will be reached in the process later. But it's not only in this way, not only that the part prayer, that they say, our prayer, finds in this way, or in the New Testament, that's what the

[03:30]

exemplar, a certain norm, the other father, but it also is a fundamental form of justice. That form, which again, is given by our Lord in the command, Do this in memory of me. Do this in memory of me. So there is again a divine temple, which is, as it were, handed over to the church, that the church may celebrate it. To it, therefore, and make it in this way our own. Now, indeed, if we come to the prayer in common, I still also wanted to mention that here, too, we have to consider another aspect of this more comprehensive concept of contemplation. Because if you try to take contemplation in the and contemplative life, in the At the present traditional form, in the more, let's say, technological world, bringing, may I say, you land up with the idea of the triple Christian that the value of the prayer depends on the degree of spiritual life.

[04:58]

So that, for example, automatically the mental player is higher than all the players. And then, of course, God composes all kinds of problems. Remember that in the St. 26 book, the prior to the world, maybe after the day of the liturgical life, it was stated that the common player of the church and The continuation of private prayer here on earth is still, now I don't know exactly the term that he used there, but of higher importance than private prayer. There is another principle which comes an essential in the Christian order of things which our Lord has expressed in these words where two or three are gathered together in my name, they are actually in their name.

[06:02]

For this, therefore, the liberty we can see here, that the gathering of two or three, from the name of Christ, that means again, you know, in the, I can say, in this act of contemplation in which the community here is united to the kingdom, to the name of Christ, The first community and the player of the community has a special promise, has the statement of Christ. And therefore, the spirit of charity evidently involves the player of the Christian. Where two or three are gathered together in my name, that may just mean that each individual in some way is interested in Christ, And they are happy to get together. But it means that the character of Christ binds them actually together, makes them a community, and in this spirit, they are heard by the Heavenly Father because this is the prayer which is the prayer, child with the presence of the son.

[07:16]

But very clearly, this is an act of what we call concentration. Work for the advanced awesome element that you should not forget. You look across the area that always stresses. The way to be playing together in some way can be in many ways, accidentally, not of course, essentially, but accidental way can be, as well as then, Father. So, we try to live in the past when we're in the corridor. We're in the corridor, we're [...] in the corridor. and then Father John pulls the other direction, pulls back, you know, and then all these things that we know from our daily experience in our whole world, and all that, you know, are positive, not to take certain distractions. But one can see here, too, that these distractions, as such, are not informed by all means to do about it.

[08:20]

You see, if you enter, you approach prayer with a certain spirit and certain idea of contemplation, then the distraction is the end. That is then the day. And therefore, if prayer together is true, you cannot avoid distraction. Therefore, avoid praying together. But that is there. It's not theological. You have a question. All those things are not right. Then our Lord, you know, simply would have advised, you know, if you go to play, you know, then everybody go, I mean, on a mountain and do the play of it. But that is not true. Two or three gather together in my name. Then ask the Father, you see, and he will answer you and he will put you and answer your mother. So it was the same. Basic idea that you ought to have an inspire in the, in the Old Testament concept of prayer.

[09:26]

You know, I told you, the gathering of prayer, it's in that way a community friendship. Well, Israel as a whole, now, of course, there's again the law, now in Israel today, you know, if you have a courtroom, it's all you have to have empty, but if not, you ought to have two or three, you know, and that's Behind that, it's not one. It's not him. It's just two or three or four. So in that way, you see, there's a different attitude. It's not the rabbinic attitude. It would dominate, you know, at least those ordinances are unfair that our law has given itself. Now the other idea which is therefore that won't, if you let us know, let us think of the, let us say, the value of prayer between God.

[10:27]

Let us know that we look in the theological value of community, and in the prayer of the church. The difficulty that we have today Controlling the prayer of the church, you know, coming from an idea with an exaggeration in various directions of the idea of prayer of the church, of spiritual prayer of the church. That idea of a crucial prayer of the church has been totally in those times when you cannot ignore, you know, put over and invaded also the idea of prayer and the life of prayer. which he said, of course, you know. Well, on the front, you know, I remember the hot date we used to have a comment, you know, with certain canonists, you know, famous canonists of the Order, who, he said, we only complain, you know, concerning the truth that he has that there is nothing, not canon law in the church.

[11:33]

Oh, oh, [...] oh. In other words, you know, he found that there are still too many fields, you know, without penal law. Now, I have been to Calibri, the Second Vatican Council, and I have been to that, you know, at least we hope. And so, therefore, which is, you know, there is, of course, there is the official player of the church. And then, of all kinds of abstractions, The church becomes in that tradition, see? To me, our people, for example, you do a room, you know, in it, in it, you know, going up and down and having it as a book, you know, and then waiting. Because if you're pushing it, you have to be done, you have to move, you know? It doesn't have to have any talent, you know?

[12:34]

But the next part to you, you know, that's the canon law policy. That is because that is canon, canonical belief, you know, the minimum of publicity that the player can have, you know, or should have. So I got a great, great thing, and I was the monastery, too, labialitari, you know, how labialitari is not. So there's that, you know. Then this is now, there goes this individual, of course, it's a priest, there's a castle, and so on, and this, and it goes up and down in the, in the, I think, or sort of, it's like to read, but maybe also, you know, it's a place, you know, and there he says, labial is a prepare of the church, you know. Why? The congregation, congregation. It's in awe, you know, but you know, it's really the same, you know, that, [...] uh, in your matrix, you know, that's a broad problem.

[13:39]

We, we, we, we, we get our dollars out from the voyeurs. And then, that is, I say again, you know, we're in the biblical mouth, right? We're teaching prayer of the church that nobody understands, you know, the great majority of us are to pay to have more contact with us. And then, you see, maybe later on, They all get together in the church in the evening for evening devotion, but this evening was not the official prayer of the church. So that is, of course, our terrific confusion of things, you know, and we have to think about it. One of the big things, again, you know, today is, and that is what I said this morning, first of all, the wrong thing is that the official prayer of the church is not connected with the idea of official, the idea of absolute uniformity. St. Benedict, certainly in his movement, doing an order of prayer himself, is absolutely convinced, you know, that this order he uses, you know, is the prayer of the church to his community.

[14:49]

But I thought the canonists of the day, that would be private prayer. the developments have taken place. You know, they're always to the, as they say, for the book, you know, also during the development of prayer. And, of course, especially today, in the parishes, to my mind, it was full, you know, of the laundry for the secular clergy. Most laundry for the secular clergy was the conceit in a cultural way that it can become and it can heal. in the regular, ordinary case, the prayer of the community, the prayer of this congregation. That's right. The diocesan prayer is, again, you know, a wrong concept of content of his life. He won't process, you know, the monastic children of official prayer of the church, all the priests, all the secular priests, who then, at the same time, on top of all the official prayer of the church, still have

[15:55]

every day of the Novena with the congregation. It's all kind of there. There are many other kind of tithes like that. Well, therefore, there should be really honest to bring the idea of the diocese to bring that he is from neither of the people in prayer. But he is who the leader of the people in prayer, because he is the occasional prayer of the church in him. I mean, it's not necessary in any way that the monastic player. It's true, you know. I mean, they come in with general player for all because they've seen a Christian player of the church. we can have, let's say, a spiritual prayer of the church and the part of the congregation of, no, after all, a community of no, which is then the church, you know, and therefore this kind of dreamlining and uniformity is an idea which is annoying, you think of the very nature, you know, of the community prayer, because

[17:17]

Well, if community fair, for women fair, it's not in that way. The fair that's been put, you know, by a child that's the church, but in some way it's an act like that. If it comes down really deep to that, but they draft that, you know, then what is considered by a future sayer here in the way is the player of the church of Rome. But then later on, then we go to the town of Cymor, [...] the town of Cym The bishop, in that way, would not lie to your boss. The world is just there is no that is an absolute partition concept.

[18:22]

And of course, it is all put through that then church in one country and put it in a certain context. Now, you can lay together in a form of the state we are created, for example, the West Point State hierarchy, too. If it's also not to limit it up to the end of these various APRKs, we need a real kid to do it. It's the Bishop of Rome. But the Bishop of Rome, you know, celebrate as Bishop of Rome. But by the fact that the Pope, you know, celebrate. The liturgy of Rome does not mean that the liturgy of Rome is we of the liturgy of the end of our film. That simply continues in our country. Because they have come, it was never, would you speak. The bishop of Rome celebrates the liturgy, the old Roman cathedral, and the bishop of Rome is calling to the right of the city of Rome.

[19:27]

That is not the democracy. But as pro-Jework party has, what is it constant at? The cross function as co-wilterts in the Orient, the churches always point out to be the protector of all the various traditions and also the prayer of the church's traditions all over the world in the world of Christianity. That is the universal memory of the co-wilterts, not to make this particular literacy vulnerable to the empire. But you're the one who watches all the little kids, you know, all the little girls do that. And first of all, can depend on the little protection. At least that is in the act of character. So, therefore, you can go, if the book will never be, if we read the literature, the official player of the church, therefore, it comes from the works of artfully bound, that's what I want to say,

[20:30]

to start to call with rules of people, and that they perish, and that they die, and that they are monastery, and we're calling through these various limitations, if you want, of a natural and ethical way, or a local way, geographical way, or through and naturally, one word is the way, in which the liberty is very, say, then they get up to the And for that kind of you can go, wait, uh, want, you know, to say, now, I put this order of player here, but even other average, rather living under other circumstances, prove that for this congregation, then a particular player should be difficult. Fine, then, you see, let them do it and let them order the child in a different way. Then they wouldn't have to. But what this other avenue is not a fickle, therefore it's just private. They vote just private.

[21:32]

They vote. That's coming to his mind. It's a completely different way of thinking. But, I mean, I don't want him that way to accept the certain avenue. You know, I mean, our research is always vacant, of course. No, but I mean, there are certain ideas which coming more and more clearly into the poor, and that we have to keep in mind. You know, to become kind of regular and not to produce in the physical chaos of God. But I mean, for any kind of reunion, reunion, construction, reunion, government of the ministry, those basic ideas have to become clear to us. And then we are able, maybe, also to find the right solution. Now, therefore, what I say tonight, you know, I will say I'm nervous, because what I try to do And this art was proven, for example, of the order of the hour here tonight in Italy. And it's on the same level. You know, we have to realize that where it's been in the most important act of this yellow cotton plaster that we are kind of tribal after, that we are looking forward to, you know, if you consider it, you know, then you have

[22:51]

In all, I mean, alongside, you know, you have this, what I thought said, but the possibility and the liberty of local law, of local customs, you know, of application of the time in which you have entered. But on the other hand, we have, of course, the upper temporal, and what temporal is now, first of all, let's say, for the literacy as a whole, for example, this coming Monday, you know, coming from you on your first Sunday of, uh, of a purpose. And we say, I mean, the intro, you know, adore God, adore God, adore you, angels. Which is one. The other half of the verse is, try and hear it, and you enjoy it. So there are two of us, you see. There are all of you angels, adore us, this army, that is in heaven, that is the devil, we conclude. And then, of course, coming to the earth, we can't do it.

[23:53]

That is, dying. Dying with the Holy Spirit. Dying with the air. Look why I'll be able, that means, and rejoicing. And rejoicing is a fact that rejoicing is the rejoicing of response. So in that way, our liberty here on earth It is, on the other hand, an echo on the true, what we may call the heavenly, heavenlyness. Now, there is, and it's very important, too, if we then take into account, feel into more, you know, that prayer, when we, when we now pray on this plane, on this earth, and on this time, that then this prayer, which is a prayer in some way, this prayer from above, is only equal to the, what we call, the fire without seizing of the angelic cross, the fire of the glory of God.

[24:54]

Tower on earth, this unplayed fire without human, a fire without human, and ill-immuncated, it's equal, in a way, which will take time and space, you know, truly, with the production of the vitality of the eternal spirit, you know, Now then, for you first time, a little, you know, to turn into a little more structure. How and what ways, you know, are those, remember, our earthly time? What is it? What ways does earthly time? There's a lot of time to invest, to be eternal. And there, we have to be born with you, you know, into... What time will we do it? Now, it might be this is too uncomfortable, but at the same time, very practical, because we are only in covenant, you know, and it's important what we do with our time. And what we do with our time, again, we change in the way what our time is and how we understand our time.

[26:01]

I first give you a few biblical Old Testament, you know, I do as a prophet about it. You know, there we have, as you know, we say, You should glory a party, glory be to the Father, and through the Son, and through the Holy Spirit, as it was from the building, as now, and as I can do, the world without end. Amen. The world without end. What is that? Take a look. Take a look. It's all down. [...] In Epoch, you know, what is an Epoch? In Epoch is in the idea of culture, [...] culture.

[27:07]

That time is not a mechanical measure. It's not the kind of thing that's on. Watchers, you know, and watchers to drop, you know, and to pull out the hands of the truck going around. And moving in certain, in certain, not to do with the same business. And so then one hour is doing those all around. That every hour is the same. This kind of mechanical damage, I'll be able to kind of the climate, you know, . You know, as far as you consider time as a matter. I thought, well, when the philosophy philosophy says that time as a matter is only a relationship, it's only a relationship. So it's not something that, let us say, objectively isn't. But what is the fundamental?

[28:12]

The fundamental is, as we call it, is the duration. The duration, what is duration? Today, when all these people don't know all about that, I'm not going to be convinced, you know, like that from the American time, but time really from the political world. And Mr. Lackett said, I'll make clearly this distinction, time as collation. What is collation? Collation is existence. It's existence. That is true, it is thought before. Collation is exactly continually. It's a certain way of existence. continued, in a way that they fall a certain species upon, what kind of what we call temple, to do everything, to continue, of a corrupted or material being.

[29:18]

What we call, you know, in the medieval language at least, there is the existence, continued of an angel. That's why, you know, in corrupt temple, they still put up, you know, And therefore, what is there for me? You told me, you know, the essence of your ratio, of the pain, of the existence, of the kind of a whistle, which is there, and which is being continued. And there is a product who has applied, you know, to the idea of time, and it is totally very clearly. What makes the network? Even we, in our own language, we speak, for example, of the age of Napoleon. Why we speak about the age of Napoleon? Why? Because in our European outlook, there is Napoleon has a certain language that is spirit, and this spirit goes over, and goes over to say we evoke.

[30:31]

Well, you know what the historical model up now? A rare growth of time, and it's under human influence. And therefore, whatever has happened under influence, constitutes an era of Napoleon. And in the same way, of course, in a much people way, that is in the old pectinum, you know, they're only the ages, you know, and how are the elders characterized? They are characterized as generation. Most people are generation. If you want to speak about a variant of historical time, they are generation. The generation is not known. The generation is not even. So what is it? You know, it was there by a father. And this father determined, you know, in other states, death. you know, the spirit of the age.

[31:33]

It turns out that, you know, the range of a certain power could, which, you know, indeterminately, don't buckle this time, and that is what he was called after. Therefore, we think today, in a much better sense, in a definite sense, we'll talk to, don't we say, when will you are of the law, 1966? Now, what does that mean? You see, the word year is there simply taken from the entire point of the most general game, which is what we now live in, is the year of the Lord, what we call the almost done, the year of the earth. But this year of the Lord, you know, is not limited to one year in the little thing, in the sense of peace. So therefore you see right away, the accent, you know, is in this denomination, is in this thing, is the year of the Lord.

[32:57]

Therefore, who makes the time now? It was the Lord who makes the time in which we live. What is it? The spirit of the earth. This here is what we call the Christian era, the era of what, or whom it can make it. Now that is also that is one concept of time. When you have to consider to... Another concept, which in this connection is very important, is that history within the epoch can have been, as I said, just a program for two years. You don't have only the year, but you have also more than you have month. Within this month, you have week. Within that week, you have boy. How does this kind of thing come about?

[33:58]

It will break time, you know, all you know, as long as this hell on the cross will go on. It's not the case. But one will be there. And today, you know, it's eternal, in that word, by we, they say, the uncle, or the uncle with the sun has on the... Cycled by, turned by, by the earth. Therefore, that constitutes the way. The way, in that way, the tribe of the son. But then naturally we have not all. We have no moon. [...] You know, one wants to move. Contrast with wonder.

[35:02]

For example, you know, in the life of the community, you all know that they are up and they are down. You know, the life of the community is somewhere. And I'm told, you know, with the room, you know, just feeling the same nightly and happily going along in a certain mood. The wind gets out of the tears, you know, and the tears are kind of cloudy. And then the boat is kind of clowned away, you see, clowned. Yeah, after all, what about the moon? He is behind it all. But that, that, you know, what that, what, I mean, there you have another, there's no doubt about it, the moon, in what way the moon has, what is that to say, the time which the moon determines, or I would better say what the moon feels. We all know that is simply what we call the moon. Because we don't call exactly the moon, but the origin of the moon is a plot in the way of the moon.

[36:04]

That, you know, you know very well that this way is from the moon to the moon to turn by the sun. The moon, you know, is the one that is important and that is coming through. and then it's decropping, and then it's vanishing, and then it's rising again. And the poor man, no, if you have four quarters of those circles, you have the, well, from the vanishing to the first appearance, you know, the first quarter of the moon, before you know it, yeah, because whatever you have is weak, you know, you know, they take seven days, you know. Then another one will be the half moon. Then the next day, two weeks, and four weeks, until the point of the moon, vanishes again. So therefore, you have another order of things. You know, you have a month and a week. And then you come into another April of the moon, and that is the moon.

[37:05]

And again, the moon will depend on the power of the sun. It's an exercise here on earth. Before you know it, you have the time of men on the moon, and that is the water, and then you have the time of the rising, and then it's the pouring, and then you come to the summer, and the pouring is the first evening. And if you look at it, then you use the kettle pour, you know, the prayer of the church, you know, the prayer of the church, you know, the prayer of the church, you know, they work for the prayer of the church, you know, they have to talk, talk. And then, you see, if you look at the day, then you realize, oh, yeah, it's the hour in the day. Now, there are these four lines. These four lines are always looking forward to the antiquity, the hour, stuff you call hour, you make a four line. These are always in the antiquity, the world, completely as the rehening world of the God.

[38:07]

in directing the culture on earth. And I don't want to modify him in the case, but not necessarily. But the work of the old world out of the reality, which in fact will end always the same. So the other two are certain languages, and what other they are, the worldmen, which really vividly makes the day a living thing, and we'll go all the little one can say. It will make for doing anything in which man or others will do in this course of the day. Now, if it comes down, the antiquity was originally straight. There's good night. The night was the time when the man just, you know, I mean, had a good time. I mean, the time of sleep, where the beast will ever have a clear day. Oh, well, [...]

[39:31]

And I don't know what it ought to bring it. You know, I don't think, you know. But you have it, you know, all of it. Well, look then, you know, going into the shack house and all these various things. I mean, you know, go around and so on. So that is, therefore, the natural is the time for the, you know, and that is what I have to knock on the door, you know, to protect. One says, you know, again, bring forth the day. And in Psalm 103, it says, you know, that the term rises. And bring forth the time in the other world where a man goes to his work. And he goes to his work. He goes to his service. He goes to his service. Man goes to his work. The day that can put you right away from the idea of the day. The devil will be the abomination of the tongue. And it is, man is essentially a week of the day.

[40:36]

And the sun rises, and the man will rise, and then he goes for his church. The struggle of the world grows with him. The struggle of the world grows with him. The struggle of the world grows with him. And that means, that means charity. That means, therefore, the communication of the good things of this world. So, what is this service? You know, there is the great thing, you see, first. That is the time of the man rising. That is the time for man to turn, to turn, from doubtful strut the light. And it is the time to dream the light. It is the time when man came. That is what we call law. But that is not yet right away the beginning also of his work. His work then starts later, and the work school in the antiquity had two kinds of work. One was the manual work, and that started first.

[41:39]

That was around 7 o'clock. And there was another kind of work, and work starts into the label because it always takes a little time for a man to kind of mournfully warm up. But when turf comes around, you get there. Or there. And therefore, turf, you know, the kind of turf, in all the figures of the antiquity, was the beginning, not of the manly labor. You see, the labor to them are always up much earlier than the moon, because they had to take care of the chores of the house, you know, and of the animals, and of the whole thing. And then work around. Territ, you know, then, then everything in the world, you know, in the town of creation, marched out on where, you see, to the office, you know, broke with the office. And he, you know, all the people involved, that was the reason, you see, that the hero went around the Territ, you know, and from our street, why?

[42:41]

Because that is the time when, for example, the lawyer spoke to the office, you know. That is the time in the court. And the birds just slowly start working, you see, and so on. So that is true. And I can take the on-come moon. One time, you know, it's also very logical time. That is the time, you know, when the, when the, when the, when the bird will come from bird. And that is the time you can move the people from one of the, and then what we want to do for a siesta. You know, very very hard that you come. I was still in 1915 when I came to the world with the grunt of, of, of, of oblige, you know, and the children, and the real idea of what to get a permission to, to turn our savior. But then I was out to the whole year, and it was a very good occasion, you know, in 1950. So, you know, my language in Rome, you know, around one o'clock, when we were there on the, you know, we got from the airport to get to the nation with a scarlet there at half part one, you know, thing boy.

[43:47]

Moral shop is open. Moral hotels, you know, in action. Don't you try to project every contact with a priest friend of mine? See it's that? You know, they do it. You never have to be sitting there on our van. You never have to be sitting there on the camp of Venezia. I took four o'clock. Then we'll start moving again. And that is usually time of knowing. That is what we'll call. You know, that is what we'll call. We'll call it in the language of the Jewish language, the language of the Old Testament. That is what we'll call the first afternoon. We'll call it the second afternoon. And that is the time. That is when we work. even on the sunset. You see, that is kind of thing. And then one goes, oh, you know, later on, I'm not confident you to have it distinctly in our order of prayer that it's distinctly in that order.

[44:53]

The piling and the monster will take that. You didn't do it to [...] take that. I'm promising for pride. But I mean, I don't think that Tuesday will still move on either. But what I want to, you know, to make, to show you, see that there is, again, you know, what day is articulated. It is not in that way, only for the kind of thing of, I don't know, how many minutes, you know, altogether. Well, it is the thing that is born, you know, that grows and that goes then back to rest together. And if you, for example, in the Greek mythology, we have this town made of zones, you know, that are the hours, and there we have them, there are three hours of the day, and there is the first hour, that means kalio, that means flower.

[46:02]

Then we have the second hour, that means tomorrow. And then you have the last hour and that you do, you know, the flower goes to truth. And these two things, then, our continue, our also, our thought of, you know, in connection, you know, that might be, uh, also with the oinomia, that means harmony, that is the flower. Then the, um, the, um, world, you know, that is taking project here, that is just good, you know, and later on, You have the fruit, and that is stated for a reward. So in that way, that's true all of the way, and that works for all of the beauty of the dead. But of course, in the New Testament, you see, all of us perceive the completely different thing, because God is, well, you know, sterile, basically. It was consecrated by the incarnation of the Word of God. We'll live one of the times.

[47:06]

And for him, if we go in the book of the time, you know, what nor will for my hour. My hour. And the hour of Christ is the hour on the cross. If we could pass that, that truth is hour. And that is the meaning of time. And that is the meaning of time for us. That is the meaning of the time of the church. You don't take the time of that matter from the sun. What do we do? We put it on the break for a while. You see, the habits of John, you know, but we take them from the hands of the Lord. And he has got to name them. He's got to name them. And of course, remember that very well, you see that in his life, and in the whole work of celebration, does mean something. Would he take it from the Holy Spirit? Take mean something, it would be a salvation on the cross. No means that it was the time of the death of Christ.

[48:07]

And Mr. Williamson, Lord of all, at that time Christ was taken on the cross, and he stood. So in that way, it's all about hours, hours of the day continually. And of course, we know very well, you see, that our firm, that way, the night of day, he stopped. And that is what, at night, that is what. And when the night was in the middle of the cross, Bring it on when you die, it comes to the work of God, you know, but it comes to the throne, the throne. So it comes to all these figures and ones of it, and of course to us, and I would mention that, but we had a question of it. I think that is very, very important. I'll talk to a whole lot of content about the monasticity. I mean, it was all work going on, but when you see the day of the time of monasticity, it was not... the time of this world, but it is the time stricter to each of the day of Christ. And this day of Christ had its nightfall and its every day of Christ.

[49:12]

And it has been that way, it is the very infinite way, and it's set by the pattern of the work of redemption that Christ of the Lord shall work from the time. And therefore, Why don't everywhere we continue with the background, you know, also for our divine output? And you realize that, you know, that we should really, you know, propose these things for you because I know how our concepts, you know, are the channel of, you know, full time, you know, the impatience, you know, for the moment, you know, the channel will come by quickly because all the way, you know, and may in some way only... First, you know, many terminal circuits. And they will do absolutely attention from we as youngs that we do things through the spirit of contemplation. But that contemplation will tend to be just one of the qualities we're going to take our watch according to and watch that our Lord himself took in the book of adventure.

[50:24]

Here's what they call them. They talk about their own comments. They talk about ideas on the mind of the, the, uh, they put on my own teaching prayer, the church reform, and the domestic, or the divine office. They don't just know, they go to the end, they look at anything to the, me to the other parts of our central body of the contemplation, which the church day by day practiced. And it's like when one could work at all the church, and that was kind of in the local, in memory of me. So again, if I understand situation, a cat only had two threats, as it were. and which pattern has been counted over for the church that the church may celebrate it, the pattern of the Holy Luther.

[51:39]

When we approach this mystery of the Holy Luther in our celebration, the church is particularly on the aspect of community celebration, we realize and we can focus on the new gift that has been given us when we compare it to the Old Testament. So the moment in which God gave to the Ecclesiastic people, no other pattern, the pattern of the Lord, when we went on the top of the mountain, in the world with an entabled of stronghold. Again, to the same idea of the Catholic divine youth, which then was observant, dying people came under forgiveness. the rather of the unorganized crowd, which approached North Carolina. But at the moment in which the consequences of the street, the world was accepted by the community to say, amen, a son was born to God as the heavenly father.

[52:53]

The whole son was the truth of the people of God with all those an organized, the last, as we say, later in we, on which comes the word Roman, and that means we organized a member of the organized, constituted, publicly constituted, people of God, what happened thus? I mean, the ramble, it turned into a wooden throne, all the words of God, and there then, before it is able to do it. So, therefore, that happens on that time, if you are more under the circumstances in which we separate between God and man, not so much infertile, it was born under thunder and lightning. It was born in a way that clearly indicated that you are the Lord, the Lord,

[53:56]

of course, who gave this law to the people, and the people that kept away from the mountain, was turned around the mountain. Nobody was allowed to touch the mountain of God's presence. So all that emphasizes, we are important in the contingency of God. While later on, they regret it made flesh with plain changes from Christ. And that is so important again for us to realize that there, the Word of God made flesh, our Lord Jesus Christ, comes and he invites us to prosper until stop working in the upper world and in the intimate atmosphere of the upper world. And there is no strength around it. The apostles would approach the apostles enter into the closest command into which men are able to enter among themselves, and that is the chair of the meeting.

[55:08]

And where the apostles not only are invited to enter into the room, but they are also invited to enter. Join them there to unite themselves with a corporate group, with a good job of this group. Our love is Christ, who do, that God will do his love. Take this and eat. Join this, because this is the blood of the non-profit. Take for the remittance of the new emperor of me. For the name of the doctor, for you, the members of the joint people, for the menu. the word of the Zenitha, we call it the love. So it's important to characterize it as different, so really for me, as you know, in the 12th chapter, we'll put that to the heavens when you address the scale, the Christian community, the Jewish community, for you are not probably there to a mountain that might be put, and a burning fire, and the whirlwind, and darkness, and storm, and the sound of a trumpet,

[56:18]

On the word of word, which they let forth, that killed themselves, that the word might not be spoken to one, for they did not endure, that with love said, and if someone told the beat, shall cut them all, they shall be stolen. And so tell, Lord, that is not seen, what is a filth, when frightened and splendid. But you are told to mount God, and you are sick of the living God. they have only to do that. For the company of many fathers of A's, and to the church, I refer to those who are looking to make heaven, and to God, the judge of all. You see right away in A's, another tip, which is the idea and the terminology, really, of that fear and that whole conflict of concentration, you know, try to Um, to, uh, to explain.

[57:20]

And there is the heavenly children. We have no time. There's the company of many thousands of angels. We respect them. We celebrate the new Israel united in a deeper unity. You know, and even the one who gives his own flesh and blood that those who evangelize the covenant between to the celebration of the Holy Eucharist, they lived in the life of the Resurrection, along the death that they had covered in the spirit of a love that does not know the world. So therefore, that's it. If I say that, it is the background that put the spirit of the celebration of the Luther, which will offer right away a good celebration, if you later on, not just in action. as you read the first chapters of the Act of the Apostle, you realize that they are good, good specific, good need, this is what I'm going to do.

[58:22]

Agape is being celebrated, the fact that you parents, the low king of the grave, is being celebrated, not in the temple, but still celebrated in the home. There is the home. There is that home which we need, again in between, some way, good, God of worship ought to be permitted there, and the continuation of that poetic idea that Jacob had given first expression to, that the place of worship was on God's own. God's own and man's own. That God and man meet. How can we say it? We say we don't so. I mean, we could put it, but that God and man meet, not in a way in which the law of the master and the slave meet, but with the way in what God made it wrong. As our Lord said, during the last supper, you are not driven, but you are, like I call you, pregnant.

[59:24]

For that is the moon upon the hundredly moon, born that unite us with God, and the glory for the good of the house. It is the fallen. The more important thing I want to tell about so now here, It is a movement called the New York chapter yet, having those had to recruit them from, that's why my people, they were because, you know, apparently, he has to do what, you are taking, not fully aware of the victim capital, but the victim capital. That would be, uh, just, I don't know, like, well, the people, we think that more and more, with television, other than you could, not as aware of the atmosphere of the world. It might also be intimate with the world that Larry, around the article, might be, as it were, reached, actually, by the celebration.

[60:25]

You know, we are such a character that both, throughout the department, are really and truly broken into. For that, then, I thought, what celebration of other people can be embraced? They come down and take most of that information and that strengthening of the Balder Charity, which was neither than its one favorite expression in the daily life. I think that is one of the important things, also in our, to play the new approach that we have. We don't have the approach to talk to a political group. We have the approach of historic deployment. of charity. That is what we call it. And therefore, our total celebration of the world is such a character that it bears, you know, what is the important bodies of unity that binds the minds of people together with the sharing of the world.

[61:29]

After the sharing of the world, whole thing was sharing of the sacrifice. But sharing of the sacrifice is all, you know, it's God, and that is, again, Another example, I wanted to call your attention to Google, something of the old trip is what, not more very well, where the father, especially in Justin, for example, in October, the camel of the land, follow a sacrifice that will offer the updated sacrifice of the actual resurrection. That means they are doing it a spiritual operation, a spiritual work. There's nothing to do with any kind of energy. [...] There's nothing to do with it. Whatever is, for example, the bullet of death. And everything through is a little bit. And it's true. But the first thing is, it's true.

[62:30]

What does it take? What we cannot take? You take the bread and it's not true. This shall is alive. that they've been brought to you. By whom? By those who take place, it will take part in the moon. What does this opera call? Celebration means? Yes, they do it. It's for bringing up material here. But, as the church has already told it, you know that, you know, it's good. It's going on the ship. It's going on the ship. I hope it's going on the ship. Now, in the Eastern Church, it's going to be sold. The mother brings a youth to the author who has not returned in with a piece of his daughter before he brought to the author. And they have to look at the teeth at the beginning of the author. Now in our little bit, in our little bit, we have, for example, the authoritory antithom. Why is the authoritory antithom? The authoritory antithom only gives us the reason for it that authoritory antithom is.

[63:36]

The final why we did this, we thought, is it's a job for dinner, most acceptably including dinner, and it is the joy of the Holy Spirit. In this joy of the Holy Spirit, that means evil spirit, we're praying to you, not there for, for our faith, or [...] our faith, but they call themselves completely noisy with collection. Right, my grandpa here is something that he did. My young cat was operating here on the tablet of Zorro, and that was on the youngest bit. And what I played on the truth, you know, the gift goes through it. And I'll wait there again, you know, all the beautiful women are tumbling in that thing. My husband explained it in such simplicity. for his peeper, but it's too rubbish in the way. What simply comes about while they're gathering together, all the grain, and all over the feet, and putting it in your box, storing it up, then winding it, being rolled into the mirror, and then the shale of the new moon, and all the tales of the isolating, isolating peeper in which everybody was kind of locked up in him through his

[65:02]

throw, blow, cry, whatever we want to call it, and stack it wrong, so that the inner isn't, you know, of the brain may come out there and burn, that is then doing the flower, but the flower is, apart as it is, they're still just, you know, so what does it mean? It needs to work, it needs to work, it needs to work, it needs to conversion, until, you know, to real conversion, to real birth. And there, you know, then the door is closed, like all that man was thrown out of dust. And many times, the Holy Spirit, you know, it's put everywhere into the oven of the Spirit and what is said. It's actually not one promotion. If you know what's going to tell, they are in one moment only men, you know, of the mystery body. Right? And when in church, you know, we are, you know, what we call an acceptable sacrifice to God.

[66:07]

Because our Lord, not in any way of me, might do it, but we do it, as in there, on a new way. I mean, on the love of proper beauty. The whole day, what God does to his body, as in there, that's right in the tracks, your families. When really and truly happens in, when in the end of the process of breaking, breaking the brain, and that is our participation, that's the notice to our interior, feeling that we end the end of this, but end by, into that process of breaking. It's just one of the Polish poets, you know, it's a beautiful thing. A first mistake, you know, what it, you know, a man, what is a person, A Christian would like, like a loaf of bread. And everybody likes to take the slide off, you know, and eat, you know, and he'll let it happen. He's having fun.

[67:08]

And that it exists in our existence in the American community. Is that great? The more nodes we have in the American community, everybody kind likes to slide off, you know, and drive to work, the better we are. For more, there are also, well, no, no, no, I don't like that. I should keep early, you know. Well, that's a beautiful situation. We come. But what a beautiful thing, let's say, if it will, you know, and even it, why do you need a picture of our stairs, you know? What we think that we have, like, everybody, you know, kind of have a social image, you know, of himself, you know, he should be, poor brother, brethren. Look at the sort of inestine and go for brain, you know. They allow them to slide off. Let's try. And then, but once you can look to all my mice, try to know a little bit quicker than the other fellow. And I think I'm eating wholesale.

[68:10]

Something like that. Well, that's the rates of the bread. It is there to be eaten. That is our existing monastery, right, too. They're just saying the same thing, you know, and now, of course, it's worth wine. What is wine? There are the grapes. Every grape in his own skin, you know. And then what happened? All being thrown into the, how do you call that, the wine plate, you know, the wine plate. You understand, in the antiquity, of course, it didn't have these mechanical things, sort of, Waiting with their bare feet, you know. And then we are down spring on the lake, you know. Even as great as he likes. In the monastery, too, we are a wine place, you know. There we are. Everybody with the lake, and then the other fellas chimes the down. And then the blood is flowing.

[69:16]

That is the blood of the grape, you know, and it glows, you know, all the last doors of Chatton, they would ferment, and with all the old process of fermentation, and finally leave, you know, and there's lots of common folks in the monastery too, but it leaves in the end, you know, so that all the, you know, the dirt or whatever can settle, you know, and what is that? They may not fill out the wine. I don't know, I'm not a chemist, I don't know how it happened, but that something happened. Everything that is no good, you know, but all that is left is a novelist. I say that on purpose because on return Christmas I think I see a little drop of a chew. Now, I mean, you understand.

[70:20]

And probably, in that way, we celebrate, you know, and therefore, it is something that we are really, infinitely, we are united with. I find that very often. I don't know how it is. We are in this community. I'm trying to be in Ontario with the younger people. Home into it. Well, then you see the balance of that. Something would do at this town. I mean, something I would do right. And I hope it will be in a contact, you know, really get into it, you know. And then the challenge, I want to have to do it worse. And I put on both sides. I put on that side. And it will take down. And I ride again. And I was thinking, especially. And all that, you know, it's too much attention. Once you're really... you know, why one is there, you know, by the time we instead of rejoice that one does the own company, that there is this whole load, you know, of the minority community.

[71:24]

And there is that unity is concentrated and that unity is good, you know, and it will be identification of our soul to work with both and the ritual of time. Ending all the ending in a new, that is an important thing. When you have quotes on top of that matter, never stop, you know, something, and only, only penetration, actually. A manual, a pillow, are simply, remotely, at the school. And therefore, only an ear is coming from the ear of an ear of an ablation. And then, of course, the money we ought to, you know, then, too, with other aspects, you know, that are connected with it. Of course, the new humility, the new opportunity that we have are to do consideration. But there is the individual participation there, which is invisible to the effect in what we've done.

[72:26]

You know, the goal is to build for the earth's pattern of our colonial life. And then we have to draw out the light of Christ, you know, into our daily life. And that is what I spoke, one that we taught a little about, and then it's this, that when we get out, when we come, when we talk, when we talk, into it, when one is there, [...] when one is there But probably celebration of the year, from this whole, you know, from the first joy of the resurrection, after we have gone through the breaking of it. Those two aspects of God belong together. So I say it's more celebration without this breaking.

[73:28]

That is something in our state of foreign nation absolutely kind of escape it, you know, and... But then you see that, remember, don't let it, you know, sometimes you don't even think, you know, when I was to live. Don't do, let's just say, the law of the world. With all of those stuff, you see, you notice that every time at Holy Mass. When the point takes the charge, he takes it. But then he wait for a moment, and then he says, when I look in for the charge, I see, you know, I treat with channels of privations. And I followed the name of the law. So just taking and working with a little statute, whatever is I called you the author. Wherever I went to this thing, or things, or whatever job I have, instead of jumping into it, you know, make a statute. Remember, now what are you doing? You take the chariots of salvation from where you do it.

[74:33]

Therefore, what you do is a continuation of the Holy Eucharist. Therefore, the word of the Lord can all that is. The Wiley Catholic, our Lady, who can say that his brother has gone down by Christ for us in the Eucharist that we have celebrated. So Christ carries our burden, and therefore his burden is sweet to us because it's really a burden of love. But because the burden of love from the senior, I think you do it. That is from the stand upon the day that we are going, that we knew. And well, what the world was further, you know, the world was further, come on, come on, come on, come on. The problem of the come on, come on, come on. Now, one realized that I look back, you know, to the time when I ended up, you know, you're left, and now what the tremendous change has taken place. How many possibilities have been formed? You know, I was there, I was there. with the general situation about the choir knows that, well, I'm doing the church with the priesthood, or with the lame brothers in a different category, completely different background, completely different.

[75:46]

If you catch them, we are not, why are most maybe like, like, like, uh, like Miles in the team, you know, you know, you know, you talk to me about, you know, the lame brothers, they're the ones, you know, who made that possible for us. the client. But today is the world that fiction has simply not only in the books, but they are real in reality. And that's the kind of cool thing. There's that tendency that we have together that looks so good and so right, you know. I wouldn't, you know, kind of end a great discussion more about numbers. I mean, kind of... spitting hair, you know, in that line, you know, that, that, uh, now how money, you see, I would say that the monastic family in order to remain, if family, has to be as long as, come on, it seems really only to gather together around a family, for those of the, and have the possibility of the state to, to move in personal contact and the possibilities of people.

[76:57]

Okay, that was nasty. Well, women, you know, they cannot even, you know, say, George and all those things. Come on, that is the biggest, you know, I mean, there are more than 300 priests. And then what all came was called courage, really. I'm not. But I know you're too good because you're having two days in college and really, and you've been told don't go by there. Well, in that way, you know, we are, you know, we can know that don't we're just, you know, more than most people as a community and as a group. This group spirit, you know, cannot only be retained. I mean, on a job, I want to learn better on a person. I mean, on the level of the Holy Spirit.

[77:58]

If it is all in the suit, all the people and for many real, you know, to drive with tremendous machine. That simply isn't the only thing that costs one bond of union. I mean, I would say a corporation. But more than others, that works will turn into one another. And if this works will turn into one another, But from your way, it's a more ultimate city. And in that way, you know, it's broad, you know, I thought that I've been there. There are gods very soon wish to do it. For example, as you experience it, as we are through a village, I'm sorry, and I've been on my vocation doing this down on it. But you know, we are still going to come in those. The feeling is still there, although there are very sweet. Very honestly, you know, people, younger people don't want, you know, they are in that way much more, I mean, on the line of the personal, intimate experience.

[79:09]

But on the other hand, you know, then the controversy said, you know, how many people, if they see a manipulator, I mean, they don't take it. More of it is for more than 40. Then it goes down to 20. Then it goes down to 20. Then it goes down to 20. The famous number of 20, you know. So worse than that variety. That depends on another factor, you know. And that is simply that that community, I mean, in order of money, in order to operate, you know. More of it, of course, is certainly data. Because if you, if you come into that, my great, you know, that money that I have about, it will say, the spouting up of all I would want, you know, because it always looks very rosal in the beginning. I think that's what I show them.

[80:10]

Because when you hear me, And God, we all love one another, and then we have a building, and we can't pop up to you three and so on, and all these things to wait, and we would keep them on the spirit as a cat to be put on a cat. Because you want to make a cross in the cross and things, it's usually depends on how you can see it. You can see the monastery, for example, in that place. That's a completely isolated state tape, so pushing the only way. Then, when you go to mode, you've got a level, so, you know, 10 people go, yeah, and then there'll be a lot of people coming in. You know, I love you only to be a superior, you know. Well, you know, you just said, well, you know, if you pass the superior, I would be superior. We shouldn't do the set up, but mostly in order to pass that way, I mean, you know, especially in a small community, now riding around in a truck, you know, to get things from the next station or from the ANP, you know, this man is a truck, you know, now what was left is already only 11 people, you know.

[81:29]

And then yesterdays and now, whatever one has to do, we've got one, one, say, so, you know, as part of this whole, let's say, poverty scheme. you know, and then, of course, kind of a little bit, because in order to, you know, to try to remember, I was really good, you know, when you put, you know, when you put, you know, when sort of people, you know, maybe are in fact, or whatever it is, you know, and they answer, you know, and so then there might be some novices, you know, but sometimes when novices are very controlled, And then, uh...

[82:38]

What I've already done, what do you have the possibility to study? What do you have the possibility to play? Lectures and luxuries. They can't come in. [...] Now, when I want lecture, I also want to have good books, you know, for lecture. Now I know how it is, you know. We start out, I mean, St. Benwick, I thought when I were probably in reach of more than 60 scrolls, you know, and I wrote the book of it. Middle-earth. In fact, in a lot of time, before you know it, you know a budget called a library. My record was a non-accompancy. When your books grow, I think you have to build a library. A lot of money. When people start it, you know, in their best middle ages to speak, you know, it's great. They get old, you know. Once you get into a party, the cookies are not prepared, right?

[83:42]

And together with the pickles, the 60s from, you know, and the 70s are there before you know it. And what do you do? You go around with a platoon in one hand. And with the world's way and the other. It's for the next part of the ship. You'll shuffle around, you know, and expect your next meal to come and prepare from the kitchen. Who's going to do that? So, I just do understand again, you know. But it is necessary, you know, to point out the reality of that thing. You know, in the end, you know, there's not only one who is the kind of, you know, to say next, you know, but... If you're fully joined by a second woman, by a third woman, time goes on, you know. On and on, I say, I can say, well, if you're handling that way, you're probably giving away to people for a good thing. Well, there's a good thing.

[84:43]

Oh, if you have, as the whole community kind of, where people and six of them are old, they can't do a thing. It's not an attractive proposition for the knowledge. It's going to be more patient. Yes. I mean, that's why we have to be reasonable about the court. But, you know, absolutely to one line, not the other part of, I mean, as long as you think of an independent territory, there's no thing to think of. Of course, if you think of it in kind of formalized terms, you know, now the kind of life of, you know, through the sickness, you do this kind of thing. But, of course, they, they want to be playing it now, you know, And the lady can always count on the compassion of all of the men, all over the place. But men cannot put on the compassion of other men. I don't know how it is in this country, but who have a purse, you know.

[85:44]

Maybe a good word of it. But growing you through the way you are. So it would ought to others that if you are a small group than one man even, They're sick, you know. Oh, you said we have a little epidemic, you know, as they happen to, with the virus going through the community. The virus is going through a community of 12 people. So that's the correct way to have a benefit. Then if the virus goes through a community of 20 or 40 people, or 40 people, it's a completely different proposition. I work, you know, in all these things in the world to be fairly, the world is a habit. You know, I, usually when I started, you know, I went home after that, I said last time, and I asked them to tell their mothers their friends, you know, and we're going to go, and I said, well, they're pretty, because the brothers have me, you know, they're pretty, you know, and that's why it's where I listen. And they also, I could talk, you know, I mean, between 40 and 50, that's about the end of the day.

[86:48]

You know, it's a unity that is strong enough. You can only pray, you know, the, uh, the state of work that you've done, that you've done, that you've done. And it is written in the local council, because, uh, Norman Abbott, you know, that's why there's a problem as well, you know, who, uh, who takes care and can die, you know, of, of the court. People, if you have two of them, you know. By the way, the only poor addicts were about the same number of people. You know, the poor addicts have a kind of a mind, you know, I mean, the cute, like, the, [...] Not the Apostle to see many wise people, many learned people. It's not here anymore.

[87:54]

It's that lip out of my mouth without the slightest injection. What? I was thinking of the colors of the Apostle. Well, thank you. Thank you. And it won't be. Of course, you have the same as with the property, right? And as long as you have somebody with an intermediary, then, you know, as time goes on, we'll have more thick people. Then you have more thick people, but, yeah, I think we should have an infirmary. There's no other population between the people who know it, provided it is complete on this kind of scale, you know, of the type that people want. And apparently, a call for that matter, should be really, I mean, self-sufficient. But it might be a call for a certain gathering to get all the important, not just support, you know, but in the case of small community, it's always the fact, you know, that in any kind of, for example, in general, we dust, though, or one can't let the times get there.

[89:09]

No, really. Even born. and would be, I think, absolutely curious because it seems, you know, that history would go around here after the United States, every same kind of line, for to become more available. It's up to the end. In the end, I would say, we're all tested. And then, yeah, there's a lot of them, you know, we've got quality, of course, because I know that about it. They don't have... They're not called with this. They don't have the reserve. They don't live with them. Under those circumstances, many things. For example, in World War, you see, and there may be an emergency. People are being drafted. You see, the community of brothers now not being called before the morning. They have a law that all those who are not supposed to join the army. You know, we can only do our charity shop before they want, you know.

[90:11]

So, I mean, all those things we should really take. And then you know other things. Also, and then it's, you know, the age group and the age relation. The ideal thing for a community is that you have all barriers, so to say, age one gathered together. That you don't have a big gap, you know, that's one of the key. All the wrongs, you know, say this, you know, and then arrest, you know, all young people. I can see that in my favor. It's a great difficulty. Well, for young people, what are the young people looking for? Well, they are looking, you see, for older people, much younger people, in order to guide them, in order to heal them, obviously. You know, and then we have a kind of evil thing either. And then we have it as if it's dead in the room of St. Benedictine. delegate, you know, just, for example, in a situation of fear. And, of course, if you have a stupid lump of people, for which to choose, for example, the same thing with the priesthood.

[91:17]

If somebody up put you right away, you know, they should be right now. And therefore, as many priests as are necessary to... to serve the sacraments, you know, to kind of commonality. But it's very lonely today, you know, the only thing, you know, to be struck in a community, because it depends again how you're in a village, you know, what kind of community you have in mind. You know, but today the priesthood is not only there to, let us say, to, uh, to, uh, to, uh, to actually keep the second miracle life of the community, one thing. But there are no services with all the community. And then to my mind, I mean, that's why the old record.

[92:22]

Now, in this thing, I know that I will vote for all the occult, my occult, you know, They made good ones in them, you know, but I think, you know, that today, a monastery, and especially here from the United States, you know, also draws, you know, a certain kind of relationship to outside the world, you know, and those long kind of content, you know, also like the church, you know, and the mystical body of pride, they are totally a monastery, even if In most of my reports, I mean, you know more about it than I do, but I mean, my impression, my, my, uh, had always made, you see, that people are very objective and they are very eager to kill. And we always, we made it a principle of the problem. First of all, not to start to take too many minutes, but you know, just that you cannot digest. You know, the, it's the, uh, even more scary, you know, even smaller, you know,

[93:26]

Then all football guests, football mania, you know, we put three quarters, you know, of a hundred people, you know, and two hundred knights of Columbus, you know, with three quarters, you know, and John and Whitewood and me and my brothers together, you know, like we had to get too much, you know, has too much to digest, you know, the community. I must keep that, too. I mean, today, the world today, you know, doesn't mean all the matters, you know. But they want the small books, you know. I mean, a book where people can work together as human beings in the spirit of the heart, in a real kind of inner power with one another. And I'll put forth it, therefore, it won't be all those things in a non-serial group of 25, you know, just 20. What do you want? What do you want? We said, well, that's the only idea. We had always, we had talked, you know, which, and in fact, every single week, you know, contrasted down to, into a poem, you know.

[94:32]

But more than more than 10 people, you know. Then, many priests, and all of them falling apart, that way, are to come in and catch, you know, up to both the communities. In my mind, it's just not already to be fracturing with them, but it can also be unable to catch them. So in that way, to today, you know, imagine the type of people that've come from the outside, you know. From the middle ages, you had two types of people that come to the monastery. One, you had the ability, and they would throw their way to life, you know. And they would expect service. And therefore, the most tried their best, you know, to keep the long of the people. And then you have the other people, and then are the poor people. And a few people come to... to receive help, you know, from the moment. In both cases, let's say, the spiritual contact with the people out on the outside, you know, was normal. And of course, what's right, you know, what's the, you know, we couldn't be avoided.

[95:34]

We're probably immature, you know, and the nobility had too much power and never just been beyond, you know, let's just say, the level of the moon, you know. So that is naturally a real sharing, for example, of the... The treasury, the wise fellow, must have worked. Today, different. We live in a different age. The age of a common man. But I mean, without doubt, this common man, you know, who presents and lives on a higher level than in the middle ages of the year. And therefore, we outward, the whole thing is much higher, much more articulate. What people who come today are the virtue of the monastery, not to go to Because this is my mother's dad, you know, and I pay them, and they have to do what I want, you know. And that's it. On the other hand, too, the poor people, you know, the state, you know, the whole sort of weight there and all this kind of thing, when all the wrong is in there. All the poor, I mean, I've done every month, I experience it, that's what it can't help very much, you know, in our own life.

[96:40]

But today, you know, the people are spiritual. They want participation in the spiritual, they will say, which, if you simply cannot live on your, to my mind, a contemplative life. Most contemplative life cannot be contained, you know, all the time. Can more deeply go to the rest of the church, you know, and put, you know, in those, in those, the, the, the God who made it, that completely locked, that it. What is needed is to give oil into the epigraphic machine, so that the wheels don't start, you know, kind of, uh, how is one called it? Uh, singing.

[97:40]

Not singing, right? We're preaching. We're preaching. We're going to read the Holy Spirit. Right. Step. Today, you know, take all that people who call them Catholic colleges and then come back with a parent and ask for the average sermon. That's a terrible letdown. They need the monastery, you know, to be reminded that there are other... You're from in the church, you know, he was preached, you know, and he has to build a church, and he has no time to repair when we prepare a sermon. It is too bad, but I mean, that is the ordinary administration of souls. But the monastery is the extraordinary care of those. Thank God, thank God that is there. And the retreat level, and people going to the monastery, are the extraordinary level. And they call in order to share these spiritual riches, you know, of the norm.

[98:43]

And therefore, Benedictine, as you would, makes it absolutely clear. He tries to find a way to give the spirit, the spiritual categories, of contemplation. We forget. Therefore, he says, we should be wed to end, you see, and so on. And they will say, now, keep that naturally after. Because I'm already out of the community, the lives of the community in all. That was, and therefore, that would attempt to do. And that was the other attempt. And that was clear. But the attention to things, you know, should be really considered. The most, and therefore, even in that way, I think, are blind. You know, because we are... through our existence, really through the generality of the people. And therefore, this, you know, service on the extraordinary level, the vibrant, you know, there, too, if you then put a certain provincial there, was necessary.

[99:51]

I wouldn't say that, for example, any kind of author consulting with me would be, for all eternity, something limited, you know, to please. Don't sit at a monastery or a cemetery, why not, please? And they go and give content to Tino and Tom, and they take part, also in woodsharing, of the contemplative riches to all the monasteries. But I could go on forever with these things, but we cannot give them only a little, only a little daughter. But we have a very good conclusion. And those problems I have still wanted to, probably a chance to, you know, the work of St. Paul in such a beautiful, very hard to summarize, because, you know, community lives and many other aspects that may still come to you tonight. If there be therefore, if there be therefore any consolation in Christ, if any comfort of charity

[100:58]

if any communion of the spirit, of the heart of, if my heart, if any heart of mercy, fulfill you my joy, that you'll be of one nothing, having the same charity, being of one and upward, and when you are intently, let nothing be done, to contention, neither by their glory, but whom whom will let each esteem others better than we will say, that each will not consider the things that are his own, but those that are his own. That is the Jewish world. I mean, that is, art with all molested blood. I mean, that is, art with all molested blood. I mean, the Jewish afternoon is too old in all our region, and that is, the new thing of the brethren, the more themselves. So I would like people just to share what you've done at doing what they could have in what direction, but even though all these things are in the truth, but what we are looking closely, we know from the union of the police.

[102:13]

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