The reason for this is to save lives, to save lives, to save lives, but also to have a very strong political impact. There are many powers who are beyond the political base. not only touching on the basic human attitude, but on the Christian attitude, based on hope, charity, not only basic, because they linger into the very roots of our origin in the Old Testament. And in no way have we aged for, you know, new picture of the world. It's a part of faith.

[01:12]

But it's also an early way to bring down what's within, what's beyond. And the challenge of where we are as beings has such an immediate impact We look forward to it. It's difficult for us not to think. The impression that we bring out, the thoughts, or the biography, makes the ink and the content of the real person, they can be scattered. It would be, we would have a big, a stony heart of members of the community, not to realize that our homecoming would be the future of the community as a whole, as well as our clothing.

[02:25]

We grow, and the fulfilment of the desires of the individual may thus become re-impaired in order to join in a rich, free, achieving co-existence with the uniqueness of the person-to-person relation. with our integrity, our very being. And so often this title, thinking, is not feminine, or this thing here for you is not fairy. Why is this title not fairy? It's because I think we behave in all levels of our human purpose The real aspect of love is very difficult.

[03:37]

Objective formality of love, directive, constitutes, the God constitutes the closer, the present, of this beloved object, the person. Many powers of consciousness are connected to thoughts. We label the concept of the institution of five thoughts. Institution of dreams. We say dreams are dreams, and we think dreams are dreams. We believe but can't we believe it yet or not? We love it. And this kind of thoughts may be too stubborn. There are, for my sake, certain abstractions which then don't appear in real state of life, reality.

[04:47]

What kind of fear there is something more soundly. And that's especially true in the field of love. Because if love is the power to establish the presence, now it's a matter of personal experience of your involvement, that the capacities there are not real. Even if we don't have to say anything, our destruction of the human person can only be culminated in a passive kind of trauma. And in a time like ours, when the pressure becomes so strong, we are lost and gone. Now we have just to check up on our reality and structures with passive beliefs. And we have to stay in our way.

[05:51]

grow from them into reality. And then, of course, there is, as for us, there is a faith, absolutely, inside of which, let's say, the community, its life, you know, would not be, let's say, really dominated by a treasure, we love it, or put it in this kind of a general way, The community lives should be headed in that direction. It will not heal, it will lead the development of the individual to become a real person. I have thought so much about this just in these last weeks, if not months. In the plan of God, there is no doubt that God created man with his own life force, that is to speak, in a virtual way, and man only created death.

[07:10]

And therefore, without God, without man, the two sides stand alone. or which can happen via the act of being. Man and woman would be subdued if they did not rely on themselves in order for a full being, the human being, to be all his own. I don't think that man and woman is the only case of this type of being. There are many other forms in which being These are weak, we know. But it should be there, it has to be. Now, of course, we know our problem. So, especially throughout the fall, the spinach had not been destroyed.

[08:12]

These are the ingredients of the land, and maybe we started with that. the game, all the two of them, blasphemy, disobeying God, God, but because soon they are in a natural form of pride, immediately it's too late, too late. The two sons, they come. And then, when they come, nobody knows God. or invisible, you know, of the experience of God and from one another. Nobody knows them. Therefore, that means we cannot have immediate, you know, acts in community, prayer. Not of God, and therefore also not from neighbor to neighbor.

[09:16]

So the Lord God has sent his Son, who came from the Father's womb, that he, the Father, will meet no more the subject of the Father's law, of the womb of the world. And yet, there is no other man, but another King. So all the world will look on the Father's of the Father, this Son, indeed, would live as a naked flesh, and would became our brother. That is the new Adam. These two things, to be the Son of God, our brother, the new Adam, are again two sides of the same coin. The Son of the Father, our brother, become its place. He really is one of us. And it is best for him then now, after so long, to become in the presence of the Kingdom of God.

[10:28]

How does he do it? He does it by loving one another. Not only by dying, but once it's dead, it's the same. That means it's alive. It means death is not a discharge, not something negative. It's not because of it. He handed himself over. Childish. He handed himself over. And into the hands of his enemy. I will bear this fear, so you may take it upon yourself to consider it. You know I have always cared for you. You see, I did not come as a man from Earth, no. I looked around to see now who is really capable of loving, of understanding, of being responsible.

[11:35]

were not so good to those who killed him. Then, even at that point, he died out of what we call pinnula, or anger. Then he was so nervous and naive, The spirit leads us to God. God is the spirit of love. And what is the present? It is the Church. But how is the Church the present? The Word of God is flesh. This brotherhood, this sort of brotherhood established, the, first of all, the sacraments, the breaking of the bread, breaking of the bread, giving of this brotherhood, shedding of this blood, sacramentally, I request it again,

[12:59]

That's the foundation that belongs to the very essence of the Church. It does not eat by the body, it does not drink by the blood. That's the essence of the Existence. The very existence of the Church can be what is the root of the Church's awakening. But of course, again, you know, it's the same. It's the very thought. Action is missing. It cannot be still. For the Spirit, it will be still. Now, in that way, we have, that's the fruit of the great breath. Spirit of Love, then we have this communion, that is the communion.

[14:08]

This communion is a subliminal communion, but it is also absolutely concrete communion of person to person. Communion in that one cannot, in the whole Christian tradition, never can break away from the peace of peace. The peace of peace. Realize that. But that's the beginning. We are all in danger. Yes, now that this will behave, say, in a subordinate stream, as it be called, being reduced. And if fall, if it's a fall, And when we have this kind of attitude and accent, you know, it's put on the form of an enemy and danger begins.

[15:14]

And this is the reality of the present. In the actual novel, it's lost. Therefore, we have the content, the content, the brain of the brain, the shilling of the brain. I mean, it's like a wheel, ax, ditch, wrench, cross, and commute, wheel, which rolls over. We have the whaling of the world, the question of the world. And all of our ears can hear God's own word. And that's important because we realize that tomorrow you know, it's the gospel of the soul, whose soul is the seed. It's the word of God. The world needs to be clear in this problem.

[16:18]

It doesn't have to be written tomorrow. the sober one, that the world is thine own seed. The seed that is grown on a field from a sorghum. Now they give it very, very importance. They harvest things and expense it. And then it's handed to anybody, you know, who loves it. And so I would feel that it is the initial, the basic action is the initial of a man's soul rolling out of the earth, regardless of where he falls. He falls on stony ground, or he falls on the ground where he's trapped. It goes to waste.

[17:27]

The sword doesn't go along with the divine sword. This looks very old. We got Because I stated that, you know, because I'm being very concerned as we spoke about that one time. For example, the breaking of the bread in our youth. Because we all agree about that. And it is very necessary to state that again and again. Of course, our uterus derives its value not from, let us say, what people don't feel.

[18:33]

It derives its value not from its form in any way, its human form, which we could give it. But there, thank God, the improvement We need not for what is called to the gospel the eternal love of God. If we speak of our eternal love as it should be, take that concept in its full sense. Don't think that eternal means something that is not vast or holy. For the eternal means something that points to the future that means it never ceases. Eternal means something of all kinds. It's the essence of eternity, as it is of all kinds. Therefore, God is eternal. So therefore, then this eternal God has established or should have been one of the mysterious

[19:48]

They had to compensate us for what we had to stand for. We had to enlist for our rights. For [...] our So, what is established is the present, you know, how that could turn out. And I think it's not so difficult for a reporter to explore the Eucharist, and especially in the Eucharist media, to read about it. But then, this sacramental action is a godly propaganda. You see, out of the world it much more belongs to what we would call the, today in today's language, the person's people.

[20:53]

Because the world is the expression of the person. It's the immediate expression of the person. There is nothing more personal than the world. So the world, The company is the supplement of action. And just as the supplement of action can be all, not only I, but also the way before the second radical can't be real. This is like the breaking of the bread. Me, the confused, the receiving, the feeling of the end of it. into explaining of the way of non-same and worth of putting hate in. Because the saints told the world, the world to be persecuting and it's important for us to recognize that if the world, for example, the world that we see or the world that are proclaiming the additional gospel

[22:09]

If they are not on a convention, something like God, they are not. But they are God. The word means they are His communication for us. Therefore they establish this community between God and men. Or can we establish that? Can we establish commutancy? An old person is a partner, next door, next to the younger, but there has to be this exchange. There is no verb of power. God speaks. He tells His Word. In a cause this, speaking is not at all what is at most important, as something alien. But it is a verb of peace, out of grace. Why? Because it's a world of peace, it's a world of redemption, it's a world of forgiveness.

[23:16]

These things are the world on which all mankind, human person, lives, and our works are in law, and therefore of love. Next, of course, we'll have the world of being submersion, of communication, intelligence, as we have a new religion, which we will see very soon, and participate in the breaking of the weapon. And this breaking of the weapon are in our case only so that, and usually on certain events, our tolerance increased, you know, at least from the start, not to speed to write the words on stone. Perhaps in the name of the community, powerful writing on earth would have enough.

[24:17]

May it be so. more closely together for what purpose. And I say that personal intimacy of the world may be more easily given, more easily given some. But that seems to be difficult. And since we don't get anywhere very much, I would now just repeat the new three. You have to be, or should, first of all, be a very member of the community. You shouldn't feel like insufficient, you know what I mean? So, uh-huh, uh-huh, throw you out. And they don't think of all of their thoughts at once. You see, uh-huh, uh-huh. to concrete.

[25:20]

But I can feel me touch on the pond. I can feel me touch on the pond. This is important, you know. In the same time, in fact, and you can see in the video. I think very often our vocation, I mean, when we get to the point when we realize that our entire personality, our person, is really extinct in our vocation. Also, in the question, do we want to become a monk or not? To ask the question, Theo, can we become a monk or a person? The important thing is to know that we are not just a community of acquaintances, Persons of God, you know, are my people.

[26:25]

Of course, if we were all Christians, if, for example, somebody wants to say a word, you know, would think, oh, well, I know this man. I don't like what he's doing. My grandfathers, they find words of all my own to say it. They will say it. People [...] will say By the possible reason, we would end up in absolutely scarring institutes. We wouldn't be here. But if there's no cost, there's people in the world being under threat.

[27:31]

They're going through, you know, even this very month. They're going to put down two things on this. And one thing is that the one who would like this and to give a word, now let him not have a clue and let him not be deterred in his decision by the possible reactions of the others around him. Usually if someone deals with the Pope, he is apt to un-listen. Because the general level of the movement has never been established by a genius. I think you know the perfect example. But the general level of the movement is established by, let us say, something of an individual degree.

[28:35]

Therefore, let us not, you know, let that not become a burden. For the individual, the one who feels impaired, as I say, for the one who is seeing. The one who realizes, yes, there is, well, let's put it that way, spiritually, there is, in my experience, and I'm going to keep on. So, a verbal, a word that means a thought, a thought. in the antiquity of those authors that compared the birds to the globe. You see, the word is not to say it is not to remember the story of the exposition of something, per se, but the word is simply a complication of this thought, of the thought of the heart. And then we manage, of course, could go all day long living experience in a daily monastery.

[29:43]

Because of spiritual being, because of the man's wisdom within, during the day, every time and day of reading and of gospel, you have lots of material And maybe out of that, you'll both stand in one big way, in front of which we, let us say, break this to the ground, at least put it in concrete contact with our dreadful situation here, in the schools, that is, in the world, in our own world. We do not want these birds to know close to their ears. It's an old sin. But I'm young, I'm 60,000 years old. But there'll be more. And therefore, that's the one thing. We don't live here, or you ask me, for no incentive, we do not.

[30:48]

But he sends his son, he calls me, and I tell him, Walter, he gives us the money. Now we take it. So let me note this in our thought. I mean, the holy scripture has just a tremendous amount of adjectives in which it qualifies the verb. For example, erotium in cunt. It's virtue that brings out our rejoicing in all this. We look, we are custom, we taste the world. We look, we are in need, we find the world, all kinds of world, all beautiful. We look, we continue this all the time. We've got a concord to put down the world.

[31:50]

So therefore, then, give. They know the law of justice, and then leave the rest to God, to the Spirit. You see, we don't have control. We have the gift, no control. We have the obligation to give. But the high force in the world said, don't they have to be sure that nothing of my precious worth is wasted? will then, from the other hand, to learn how to become unified in the body. So what is the mind of a child? It's not painful, don't change, all right? Because we are suffering, we are walking, we are walking. Breakfast will be ten minutes late, all right?

[32:53]

Barriers, we say, all these barriers, all these barriers. We cannot live community life if everybody lives in pain. We lose. Therefore we take the fences down and then we are all becoming urban men. We are a good crowd, but as I say, don't shoot too high. If it's one little thought, two or three minutes, fine. But overcome this inner ambition. What was Christ imposing on Christ, you know? He came. And on the other hand, on the part of those who see God, there are all sorts of incidents in our life, waking up the world.

[34:02]

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