But only tomorrow. And that's the reason why I thought I'd like to just take this in from us for a fourth or Sunday after Easter and kind of see, you know, some thoughts, too, I want to put to your attention, right? In connection with our own life. The other day, somewhere, I don't know where it was, with more meetings, there was rather not an article about the ... about the ... about the ... that there's anything in the West Comet ... West Comet wrote, William Edward Leo Vortich, I'll pardon, Bernadette, Joseph Kieber, and with this ... read forward

[01:26]

the three categories of let's say society or association forms of the association of human beings and there are three one is the organization the other is the society and the third is the community the organization which is geared to a certain purpose. It wants to accomplish something. It, therefore, has to have an efficient organization which enables us to enable this form of association to work properly and smoothly, to work bring about the desire to think of the organization.

[02:26]

So what counts in the organization is the efficiency and therefore the contribution of the individual, the individual is value to calling to what it produces. capacity of cooperating, contributing to the purpose of the organization. So, therefore, it's a new thing, it's not determined by man, but it is determined by the purpose of an objective purpose. Therefore, an organization in some way is the least a person, quite a few associations.

[03:27]

Therefore, also for a man as a man, for a man as a person, is the least satisfactory. Then we have the other form of organization, and that is the society. As a society, we have people living it together, but World Society, I have spent the kind of tasting, and I'm thinking English, and also it's a good game. The living together but on the distance, in the distance. Living together but not coming to close one another. Living together but freedom. Living together or being together but at the same time, not imposing upon anybody else. Everybody keeps his own liberty.

[04:27]

Everybody keeps his dignity. And therefore, he keeps the distance and the independence from the other one. And that's a famous book, The Sectional City. the part of Cox points that out. For example, the secular city is definitely, for that matter, society. And society with strong connotations of producing, of the results. It's a very much utilitarian, oriented society. But in this society togetherness is not developed, but what he calls the alongsideness. This alongsideness seems to be an attempt to express this kind of community at a distance.

[05:39]

That all, then, is the third form of society, human association with that community. While a society is very much, I mean, based then on the, as I said, the status of the individual element, the respect for the status of the individual element, that is, independence, the community, is a real sharing. Our unity is a unity not of efficiency, it is a unity not of man, but it is a unity of being. Being, what do we call being, in such a case, as in relation to the human person, and now it's the heart, the inner engagement, the inner commitment, It is, of course, not a community, it's not a commitment for time, but it is not only a covenant.

[06:51]

A covenant, for example, the marriage covenant is. Marriage covenant is, in that one is, the title of a community where many of us live together on the realm of the level of being. That means they are balanced with one another, with their love, with their, with their very, very beings, children, all their very beings, parents. And so, in that way, the community, therefore, is that kind of human association, which is the strongest one, the one that is really binding on a level which gives beyond, say, time, beyond utilitarian purposes, and has therefore the character of a certain differentness, or, well, I don't know, that's the wider world, fine merit.

[08:08]

So that is, these thoughts come, of course, and we see that the monastic community based on the covenant of the profession, and his covenant is made before God, his angels, his place, and which has stability, which has obedience, the conversion of life, all these things which forward have reached out and in some way, what would I say, pinned down as it were, but out, you know, in the sort of face of freedom, in the repentance and the renewal of his life will village, and also at least the very degree of a law which is not wanted for the moment, and which is not measured by any kind of efficiency or achievement, but it is the other one, the other one is that if we see Christ, Christ is the law of our hearts, he is the right of our soul.

[09:37]

So this kind of current law, the laws there, evidently, is founded. And that is the reason why these days, these 50 days after between Easter and Pentecost, after all of us, there was such enormous involvement. Also for the inner growth and the inner attitude of the community and the being rooted, it's being rooted and founded on the chapter to the Bible. Easter was the victory of Christ, was his passing on that immediate life. And as these, with death's love, in the inner leadership of church, they would present that in the communion in death, death communion. Now if you look, as I said, with these ideas in mind, We go and look at the mass towards the mass.

[10:41]

Then, by the first place, in some way, giving the, in this case, giving the good, some of the inner beginning of the celebration to all, is the cult, the first place. And that is to all remember it, and I think you will agree, cannot remember it without loving it. O God, you make the minds of the faithful to be not warmly. Of course, how is this? How does God make the minds of the faithful to be a warmly? That's the beginning of this Son who died for our sins, as that in Him we may live and not anymore in our sins. So in that spirit of service in which Christ wanted not to fulfill his own will, but his father, we are justified.

[11:47]

And where is to know people to love that in which you command and decide that which you promised? And so, among the changing things of this world, our hearts may be takes to an anthem where true, the true joys are to be found, to upper Lord Jesus Christ. Now, there is why there are, you can say, various elements, you know, of what we call the community, especially monastic community, but, of course, the community of Christians, the church, but it didn't. in the new dimension, which Christ, passing from death to life, has opened. Before Christ was glorified, we didn't speak to his death on the cross, the Spirit was not there.

[12:51]

But now we hear him, going with his fifty deadness, we will see that he is sick in the face, in his heart and say, in his eyes, And in this also, understand in his power. Grant your people to love that which you command. Love that which you command. By the way, we see what basic aspects of the community life and the attitude of community life. logic, to this own logic community. That which you command, because in all that which you command. The command that was immediately to say, immediate understanding and acceptance of the word, the command is what an imposition.

[13:52]

Command is, you may call it, a human. Command is the way in which, in our case, in our context, the The will of God means will of man. And this command is a law, as law has to be obeyed. So if you ask therefore, you need to know all things, how can you say, is quality or what you want, qualities which may invite us to work, and all kinds of resistance in us. And they make the law always looks like a threat to us, to our independence. And therefore, instinctively, we recall for the law. Now, to ask what to hear in Easter about Christ's death and resurrection, we need a kind of water to communicate

[15:01]

is to transcend this kind of, let's say, primitive attitude towards the law. This to overcome that inclination to recall, to resist anything that is put upon us with this kind of authority as the divine was made of. which therefore would interfere with our independence. Christ died. He fulfilled the will of God in that death and brutality of death. For what purpose that in that way he may take upon himself, as it were, can we call it the curse of the Lord? Call it that way. or the antipathy against the law.

[16:05]

He took upon himself all the suffering, which originated from this very kind. Here is the law, and here is man who has to submit, but who resists. How many tensions, how many hostilities are wireless on this earth. Wireless in dying. say, under the Lord God's will, to all this hostility that is in man upon him, say. And for what? In order to open to us a new way, in the way of the Spirit. In any way of the Spirit, what is the root of the Spirit? Let him know the command. it's always tensioning their emotions from face with them. For example, in this whole contemplative setting that is so strong as in our lives about the law and obeying the law, and where this kind of resistance, you know, is so easily visible.

[17:22]

For example, we too, and especially in our monastic life, we kind of struggle especially at this time, this present atmosphere in which we live. The monastic life, the religious life, that appears as a burden. Not to do this, not to do that, when you have to fulfill what's in that it says, pencil, certitudes, you know, sort of measure of service. for example, the kind of prayer, or in various other fields where, let us say, the burden becomes paid. In this time, I think it's good for us that we enter into the death and the resurrection of Christ and into the fullness

[18:25]

of this event, of these 50 days, and inter-interiorly reading to the experience of the sweetness of this event, by maybe systematic, when things grow, comes, or when we feel comfortable, to be in such a situation deliberately, in the respect In other words, that really, that we interiorly open up, giving up our resistance, giving up the feeling of being murdered by so many things, and penetrating into the feeling of freedom in which Christ our Lord has accepted his death. And when he said, if this child has been passed, let it pass. but not by it, but surely we know that we enter into those depths, that in other words we pass within many parts, and through this depth, out of the sphere of resistance, this human sphere of resistance, and therefore also with the resistance, the sadness.

[19:47]

It's always the tristitial sadness. and powers in to open up to the Holy Spirit, and kind of interiorly embracing the cross, embracing the burden, saying that we are with Jesper, and having also our hearts then rooted in the changing things of this world, where they were sure what joy was going to be found. I think we all agree as monster having chosen to live in a monastery. We all agree that we have chosen a life which is a perpetual joy. I think we all are realistic enough. And I don't think what would really be presented with this question were to move more

[20:52]

Do you want an existence where you are unblessed? Do you want an existence where everything is just, you know, to lure, you know, from the original, what rules, you cannot find an agreement? Do you want it to be a monk, you know, because then you have nothing that we have, you know, and to suffer? Yes, don't let me always clear that. That was not the purpose of our life. And still, we all entered a long-standing war in order to find the true joy. At least, again, you know, that life for us is a constant passport. From the agreeable things that a doctrine is up to our expectation, of the disagreeable things which will cause sadness, and we think they take them in themselves, get stuck, and then add an induction, which is what we call a poor me-ism.

[22:09]

And instead of that, you know, we realize that if we take the disagreeable things and the things in which we are disappointed, and things that interferes with our weapon, and so on. You penetrate beyond, again, in the power of Christ, into the liberty of the Holy Spirit. You realize that beyond the burden of so many disagreeable things, so many things which kind of say again, you know, where it was done, that beyond that, it's really the amount of truth, the amount of true joy. But these true joys are given by Spirit. And that is, of course, always the other thing which we have to keep in mind, and that is that the Spirit is really the fruit of Christ.

[23:19]

Now we have other, well, let's say this in this past, called a Jesus kind of guideline. But in the intro of it, as well, especially in the overtory, there we have the voice of the community. And that is the voice of the messianic king. And that is the voice of those who have passed Woodward Sea and have reached the culture of salvation, and which then break out in the song of praise. And I will sing thee to the Lord, and you can't, for the Lord has done wonderful things. He has revealed his justice in the sight of all the nations. And then the offer to Now in these psalms,

[24:48]

we have played this one thing which, of course, immediately stands out. This song is the answer to the things that God has done for us. What are the things that God has done for us? It's what we call the justice of God. That's what we call the justice. The things that God has done for us, that is the justice here and there, And this justice of God is that he saved his son, that he became the man that was our brother, that he shared our existence, that he emptied the chest of bitterness, that he died for us, and that then he rose for us into the freedom of the spirit. So that is God's justice. And it would be good, you know, if we see it, because the Church puts these things upon our knees.

[25:56]

But I think it would be good to start for a moment and just to think down what really does it take interior and align interiorly, say, in a position. to say this song, Raja. Can I sing this without really doing something that's completely out of my life? That's otherwise a hypocrisy. Does it correspond to a reality? I think that's an important question. Because we are in this In this life, in this changed world, we are constantly the victims of our works, moves of the arts, and doubts.

[26:57]

And it is important that we, of course, love, that to be a Christian, we require us to become with the children of the fullness of our power. Sing to the Lord a new character. That means something that, well, in Israel's wounds, is never out of what is. A new country could be a new dimension. That new dimension which, while it is in us, and which is possible in us, only because of God's presence. That means only because he has done this to me. That in and through lives he has died for me. That I am dead. My entire existence is the root of his death. So that then I can't live anymore for myself.

[28:04]

What I do is to spend myself in a song of thanksgiving. You'll be done in this jubilation. That is an old logical thing. It's not a medical move. It's something that expresses my very inner existence. And I think it's good for others who as long as I can't consecrate to say the praises of God. And if we may remind ourselves, what does that suppose in myself? What kind of man do I have to be in order to be able to sing this song, so that it is really true. Therefore, that these here, they enjoyed as well as they offered. By the way, you can see that there, they express that our lives are anchors there, and the true joy is not.

[29:06]

Without that, this jubilation would not be possible. So, then it was turned to the Epistle. In the Epistle, we find one-sided wise giving this beautiful proclamation, the Epistle of St. James. Dear Heavenly Father, every best gift and every perfect gift is from the Father, coming down from the Father of Christ, with whom there is no change, no shadow of God. is the justice that the justice of God, which is before us. And out of this unchangeable light, just the opposite of it, in this changing, where the ups and downs and so on, we look with glory for that place where the true joy of God, of course, they are to be found in the Father of Lights.

[30:12]

And then, what is all really, has he begotten us by the word of truth, that we might be some beginning of his creature. Because this word of truth is the word that is spoken in Christ, the Son of God made, who died for us, that is the word in which we are born. And then, The epistle right away goes on and says, Now, you be with us that, that here the justice of God is the other, that we really are accurate through joys of eternity, then that every man swift to hear, but slow to speak, and slow to act. What is happening? There is one of those moves Anglia is one of these states in which land kind of is because the wicked.

[31:19]

Anglia is just the opposite of serenity. Serenity is the expression of that in all human rights of the start of all good gifts. And there are what we call eternities. Anglia, if you analyze it, and we can try to Resent yourself for forgiveness, and what it does to you, then you can immediately move on. Anger is not justice. Anger is not an equal light. Anger is not the truth. All this is impossible. It's incompatible with anger. Anger is one of these regardless. In the dream, there is. And there's a typically lost into the world of change of the earths and of the times. It's a flame that may shoot up.

[32:21]

There's a world who is possessed by it. But it doesn't quite struggle. It is not a hope. And there is not a hope of my heart. Impossible. It's like a bed of souls, I believe. So for the animal of man worketh not just as God. I think that's a beautiful word. The animal of man does not work just as God. And we know that. We know everybody, every human being. knows that anger is something which, at least for a moment, for quite a while, may be somewhere, or also by cunning tricks of the devil, may be turned into something which, in some kind of perversity, we love to continue.

[33:33]

We kind of are pleased with ourselves, you know, It'd be kind of a steamer-locking app. Some people have a terrible time to get away from it. Because in some way, it's pleasing. It is a kind of salient affirmation. People with arrogance often, it's kind of a thing of stubbornness. But as a terrible time, to keep it up. Or as they say, to snap out of it. And in the end, it's a dangerous thing. It is a thing that can become a real change, an emotional change. They will never give up. And therefore, good to, in these 50 days, you know, good to face. This has nothing to do with the 50 days. This has nothing to do with the potential of it.

[34:34]

These areas have not to do with the justice of them. We think, you know, that the area, we may really ignore some. But in reality, it is bitter. It must be such. Because of being struck, distrubed, the commons were of them. They were casting away, the abyss of what he knew was all Don't eat as bundles of naughtiness. Isn't it? I don't know. Sometimes those examples too, you know. Sometimes they didn't. With meekness receive the impact. With meekness receive the impact. which is able to say of ours.

[35:38]

What is the ingrafted word? That is, that is the Holy Spirit. The Holy Spirit is the ingrafted word. Why? Because it's, the Holy Spirit is the willing. We speak in theology, the characteristics that's the problem that dominates theology of the Holy Spirit is what they call into a name of the Christ. The Holy Spirit is that power, that fullness, which dwells, which makes a home, which divides him, which gives him for that gravitas, the gravitation towards eternity. And that entrafted world, that is, of course, the the healing and the overcoming of all and all the things that are spoken to see kind of superficially out of the changing wounds of men.

[36:48]

Then in the Gospel just to then we have that our Lord speaks to God in that where it relieves us into the mystery of this abiding power of the Holy Spirit. And here we read us from the 16th chapter of St. John, so it's taken from the discourses that our Lord had to give His disciples when He wants to hear it, to lead them, to call it to the body. And He gave them these words already. to say his last will and testament to things that would stay with them. They bore him of his presence. And these discourses certainly are a way in which he lives closely with his church.

[37:51]

He says, where did you go? That is the question of insight. Jesus said to his disciples, I go to a hymn that sent me, and not that you ask me where you go, but because I have spoken these things to you, sorrow where I spirit you have not. There is belief taking, of course, is in itself. In human life, there's one of those moments in which to say the human situation is deeply a question. Belief stating that what innocence always cuts in. Now it can have, of course, in one way, it can have the effect of concentrating on the sorrow of the content. The sorrow of the separation. As every death, every loss that is caused to us by losing effect, losing

[38:58]

kept losing those who were not very dead. Of course, then the possibility is open to us to again, you know, to kind of get stuck in the poor mediums in the eye, and I'm left alone, and it is such a waste again, you know, sorrow for me to have lost this friend. the compound, whatever it is. And that is what the disciples evidently did. They were feeling sad. The idea of separation, as I say, the idea of the passing away, left the disciples. They were unable to grasp the fact this passing away, in reality, was a passing away. and means they go into another state, not in leaving them, but in some quiet, in higher realisation or higher level, on the depth of the scale.

[40:11]

And then again, you know, the belief taken here as the word of either getting lost in sounds or ascending into that new dimension which the leaf taken opens up. And that was in the case of our Lord, that his bodily presence was taken away. Now, the new union in faith and in the Spirit could begin. And so, therefore, in this Gospel too, we see that, see this again, these two legs, they are of sadness, they are of anger, and they are of gossip. and so on, and understand the fulfillment, the transformation in the spirit, and in entering into the union of the great spirit.

[41:13]

And the spirit, what was now a global, says it very clearly, that the spirit of truth will teach you, and he shall not speak of himself, but of things, So never shall hear what he shall speak. What he hears, that he speaks. So he is descended from the Father of lights, not to this holy still, and he speaks what the pastor just as he said. So he entered the earth through the deep taping, in the bodily not a carbon pass, the word which human experience here, or material experience has it, we ascend into that new realm which is the realm of the Holy Spirit. So, therefore, in the interest of the Holy Communion, we have this beautiful world, but apparently the spirit of truth is come.

[42:21]

He will convince the world of sin and of justice and of the Church. Alleluia. Alleluia. The convincing of the word of sin, what is there? It is, of course, that the justice of God, that the, what we call before this old world, the revelation of light, of eternal light, of eternal joy, is, of course, the Church, but it makes it clearer to us that in the sadness, for example, of anger, something is wrong, that this really is sin, and that this sin is something that has to be redeemed, and that really has to be exposed to the healing of God's mercy, in which we cannot get stuck, in which we cannot simply kind of defend ourselves as behind walls.

[43:24]

But we have to give repentance. We have to lift up the gate. And we are at the bridge. And we have to open the gate. And we have to let the Holy Spirit go. That is, the realization of sin, which means to bring the act of it. And then what does the Holy Spirit go over to tell you? is the justness of God, and that is the eternal blessing of God. Then, as we made it common, and basting abide in common with us, and judgment. And what is judgment? Judgment is, of course, the bleeding of sin and of justice. The sin of God meets the justness of God, and what is there is judgment. What is this judgment? We say, alleluia, alleluia. This judgment of God is this redemption, is the redeeming love of God which leads, and really leads in that way, the sin that is really open to him.

[44:40]

There the justice, the judgment, is redemption. And it is a new lunatic judgment.

[44:48]

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