I said to him, [...] And it's not worth seeing the world with pawns and golds. It's nothing else. It's still a monster. Maybe if I can get a paper from anyone else who'd work, I'm just going to look crazy. Now, the bodies of light in Rochester that led people to speak about the 13th paragraph in the year, actually were from the Shredders. As people of God, it was a second shadow.

[01:07]

Well, it must be as spoken without a doubt of the individuality yet, but rather authentic, powerful, honorable fact that the manifestation of the Spirit is given to everyone of the world. So that every form of Holy Spirit is really divine. For us, that is, Holy Spirit is the characteristic note of the Messiah. And wherever that is given the Holy Spirit, of course, what has the God of Israel in His blood to make it. Every one has it. And then on the 13th and next after that, Mr. Dooney. And the, I can say, the character of the government is the war at works.

[02:09]

The war at works, and by the war at works, here on the council's formal staff very closely read on the doctrine of the set time and weeks. It's a nice place, as you know, because it was Dr. Churchill, and Leon, Mr. Leon, agreed, who wrote this book, yes, the characters. of his own time, and the heretics, the heretic that means the one who is divine. It takes one approach and lets the universe go and where it destroys the unity and catholicity of the church. It's a poem of my dreams. [...] That is his kingdom.

[03:22]

And that is, of course, this whole concept of, they say, the singing belief, the human voice. and pick up all the various pieces that were left, that through the enmity, through the fall, through the consequence of the fall, make them up, restore them, and stir them up, sing them up, and stir them up. What is your understanding of miracles, which is not really so? And that is, of course, very true, if you compare the miracles of the Gospels with the authentic, cathartic properties of the Pentestines, with, for example, the stories of the other pseudo-Gospels.

[04:38]

and Acts of the Apostles and so on. What is the first living of us is that in these other Gospels the Bizarre can make the Messiah almost free. So it is evident that they offer Messiah interesting material to entertain the tribulation. And that is, of course, something completely different from the authentic miracle. The authentic miracle is not the sun. But the authentic miracle has for its objective the healing, the restoration, the unification of the... And human beings shall be called human beings. Resurrection for that matter. Respect also the resurrection of the flesh.

[05:40]

All that has not been so is pain. And yet, myself, I shall think of the human being and the glory of which shall be intended for the human race. And I'll tell you why it's created. So this amygdala has been keeping on today as a head. Of course, also, it has a mother, the head. It's that kind of a body, a body which chooses, which dominates, which reigns, and which enriches. Therefore, the global body comes to its ulterior. But it could be in the middle of which, and then, of course, also the unequivocal answers, keeping the recitory of things in context. has nothing to do with the imperial or political restoration, or any kind of restoration in which the reactionary group of people tries to re-establish a power artificially in certain parts of the state of things.

[07:02]

That is not restoration. the restoration Christ gives, the fulfillment of every task, of every role, of everything, that is, that is auspicious. And so in that way it arrives into the head, and it forgets, and then it's bleeding, absolutely, auspicious, now to the status, the de facto, God is omnipotent. So this, therefore, that is the royal aspect of the people of God. And that's, of course, very what the game, and we can also see, is for modern theology, anything can do nothing. It's really astounding to see how the doctrine of the soul, manner and tune, will launch out really into the whole.

[08:04]

The politics of theology, especially religious teaching, involve a people of God. So, therefore, the royal aspect of the people of the Irish in 1813 is that all men are called to belong to the new people of the Irish. All men are called to belong to the new people of the Irish. You see, first, I give you a example. Cleopatra, the steed, while they made him wall and a journey, said the same, now he'd be straight. throughout the whole world, and it must exist in all ages, for universality of time and space, so that the purpose of God's will may be fulfilled. In the beginning, you see, that is, the purpose of God's will may be fulfilled, that original design. And, of course, it's nothing to do with, to say it again, with the design.

[09:06]

In the beginning God made every nation one. After his children were scattered, he decreed that they should at length be unified again. And it was for this that this leader, John, had everything. That if he had not gone, it would be too hard to explain himself. It would be a reason for what he came for. It should not have gone. It was scattered. It should have been gathered to the end before. And it was for this reason that God sent the Son, who would be appointed Giver of all things. Do you always think you have to keep in mind, for example, that the message of night, that the Baptists and what they demand is to discuss what sex can, how can one and a couple of persons want in their life to propose.

[10:10]

A child cannot eat into something, and a child may actually not want Now then, if you are close to a church, and in the light of the revelation that the church has received, by the nature of Christ as the God of the Son of Man, in other words, as nature by nature, the head, it is, we're not going to say, what he uses to inquire. He bought backpacks as a baby. Because if we get retired from resisting this, there's not any tolerance on his freedom of every human being and therefore also of the living being. It is of course then it should grow into the fullness of his, his being as a human being. And that is to him how great

[11:14]

the bread he inquired, that is, the size and extent in which it bore into his hand. Therefore something is not of it which he corresponds with, so that they shall have the bread. And the biggest bias, as I say, is not that one teacher is not to know somebody who simply maybe has one aspect of them or follows one school of God. But he is the teacher and the king and the priest of all. The head of the new and universal people of this land of God. For this Don finally sent his Don's bill as Lord of my people. He it is who on behalf of the whole church and each and every one of those who believe is the principle of the coming together and remaining together in the teaching of the apostles and fellowship.

[12:30]

in the breaking of bread and in Christ. Well, that's again beautifully put in a few sentences. The number two cry out again, and of the Spirit is the end of grace and glory, through which the end of grace and glory in the principle of unity. And that is also so important that we, and we've seen at the Council this kind of, or can I say, rediscovered the spiritual dimension of the truth. The spiritual dimension of the truth. For example, I was just in these studies, and I was struggling with the question of the vernacular, Now, still, if you read Pius XII, what is his famous encyclical, Mediator Dei, Mediator Dei, Pius XII, this encyclical, Mediator Dei, Pius XII, there is very much in it, there is the lack of language in the religion.

[13:45]

In this way, he's saying, you know, he's saying a thing, bonita. Okay. Yeah, that, at least, if you then compare this culture, this kind of historic experience, you know, because it has come, because it has come about, but if you go to the origins, you know, what should, Then you clearly see that the idea of unity, consistent in this, that as soon as unity is seen in a global spirit as an inner principle, then the diversity of languages It is an enrichment of this union for another decade.

[14:46]

Now, it is very interesting. I mean, there is, of course, the principle of which the Christianity in the first century is preceded, and then there's also the principle of which, for example, in the fourth century, we made a transition from Greek to Greek language. Because this is a poem of St. Augustine, who puts it very well, you see. And in saying this, you know, that lady, Miss Karen Hayley, this is... The miracle of values, of penitence, of thoughts, managed in various terms in which the diversity of the values existed, existed in the unity of the fearless corporates, of the eager faithful of the heart. There was no value taken of the heart as seen as the principle.

[15:50]

the university becomes a manifestation of which, and becomes in some way like a plantation. But when we just look, for example, at another principle, which we are interested in, because we are working also on it now, that any degree, essentially, of Christianity, This kind of clearly found in diversity of rights, I mean rights in the sense of rituals, cultural rituals, did not exist. But it will exist. On the other hand, he didn't even say inter-which words. Inter-which words. At least, inter-which words and words and words were seen again as a manifestation of which so-called unity in the world. But that is possible there where inter-which words appear.

[16:52]

The answer, of course, is not to face the way of this. He did not make them like Henry. His marks, they are not lost. He died first, and then he is sent to dispersion. Then he is sent to his capital. That is, for example, the same thing in monasticism, monastic law. If the unity of monastic or human doesn't have an inner principle, then of course also in diversity is only the manifestation of this human. And we see that why he is still very relevant. Before a kingdom manifestation of the human, monastic or human must have a power of war in and out, roots, If that word is vain, then all clamour for that person is just the clamour for the search.

[17:57]

Therefore we must keep that very much in mind. Now here, as the Council then continues, concerning the Holy Spirit, it is he, it is, who on behalf of the Vulture and Gitche and everyone of those who believe, He is the principle of the coming together and the remaining together, that is, the teaching of importance, in federation, in the breaking of bread, and in prayer. It's in the Eucharist, for example, that we go to next. It follows that in all the nations of the earth, there is but one King of the world, who takes his citizens from every place, Make them citizens of a kingdom which is of a heavenly and not of a heavenly nation. For all those faithful scattered throughout the world, by communion with each other in the Holy Spirit,

[19:07]

so that the people who occupies the sea of Rome knows the people of India are his people. The quotation goes, it's a great pleasure. See, it's the kingdom of Christ, not what we do. But again, you know, it's to examine that as It's evident too, from the last blood, which brought me home this evening, in the power of stones, and the repenting voyage of the last big guy, we now speak, and the global purpose with glory. It's possible only on the days of the Holy Spirit. It's not possible, and that has always been clearly said, it's not possible on the days of the Holy Spirit. And it's too bad that today, now and then, people are so, and sometimes so, too proficient in their approach and low-keyness as far as the things of the faith and things of the Holy Spirit are concerned.

[20:15]

And if your order is intended to be seen as vigorous, vision-setting, entwined, which is, of course, an absolutely ridiculous supposition, which has to be proved first, you can take it for granted that your essence can be something which is malevolent to the whole if it corresponds to the nature of the men in them. So then it is for a specific amendment, can't put it in a specific function. So, of course, I also wrote a book about Nazism, and it's probably even more interesting to write a sermon on this on Christmas night, whatever. Now, all these things are experiences, but they say that maybe if one asks God, it's actually to get to the door. But this withdrawal across means the Holy Spirit is offering a call to come into this world.

[21:19]

To listen to what the Spirit tells the churches. And then we said, anyone who wants to come along has to be honest, but he has to listen to what is in the Holy Spirit. And if the Spirit tells him who guides and is preaching, There is the door, it is not in a very nice way, but it is taken once and it must be opened. And that is, of course, necessary. Master Mr. Moffat said, you know, Mr. Moffat said, if some of the spirit of the balance board were not the same, what was that kind of thing? No, that is the foot. No, that is ear. No, that is eye. No, that is nose. No, that is head. But they have only contributed the role to each one that is touched. And therefore, also here, we simply have to be very careful, very aware that, for example, any member that is called a king or a master in life, have either got the power

[22:31]

Maybe it was done in the beginning, you said, family. Well, of course, in turn, we tend to be honest with God, even if the perspective of our experience is less than this. But who does the same thing also through his domestic life, which in the economy of the spirit, nor is not something that he used to have, let alone, oh, you know, a private life, but it is something which contributes, which over in him and through him, the end of the family does participate in his life. And all that will, of course, be manifest in our human notion. And the work that we are starting, and what we especially want most, are working through our mind. We pick the eschatological meaning of our life, what to call it. This is the meaning that we eschatologically look at our time. and is preparing the eschatological adventure and fulfillment of the camp.

[23:39]

So, ready for all the rainbows scattered through all the world? I do not know where we have been reached on my name or history. Since the kingdom on fire has not knocked this world, our church, our people, and ground, it takes not a little while for the technical welfare of our people by establishing a team. While you judge the foster and take the reserve, insofar as they are poor, the ability, resources, and custodians are rich. Taking them to the reserve would promise strength and no worse. The church believes in the mighty and precious powers with that king, to whom the nation is forgiven for its inheritance, and into whose city they will give their presence. This characteristic of universality, which adorns the people of God, is a gift from God himself.

[24:41]

By reason of it, the Catholic Church finds an objective and constructive way of advancing with all its forces, bearing in mind its head in the unity of its spirit. That is the meaning of a recapitulation. In virtue of this capitalism, each individual part of the Church contributes, through its special people, to the good of the other parts and of the whole Church. Thus, through the common spirit of peace and through the common effort to attain fullness in unity, the whole and each of the parts receive income. Not only the various people of God made up of different peoples, but even in its inner structure it is composed of various realms. This diversity among its members provides us either by reason of their duties, as is the case of those who exercise the sacred ministry for the good of their brethren, or by reason of their situation and way of life.

[25:59]

as is the case with those many who enter the religious state and tend to be prostituted by that kind of stimulator, rather than by their exam. So that is one thing. There are two, one you can say, two ways, you know, maybe which, let's say, is costed with the intimidation of all people by a certain space, in what might be a church, In this possible situation, to say it again, does not achieve a universal strength. The nation, the community, the individual persons, of their conscience, don't think that everything that is good is everything that is good. Therefore, acknowledges the requires of the richness that the pattern of creation. And then, at the same time, through the Holy Spirit, the spiritual riches which, I would say, are given, probably Trinity, the Father, the Son, and the Holy Spirit, are given to each and are shared by each with everyone else.

[27:17]

So the next bible is the third one, which is church and community. Originally, it is on the one hand, the piety and the second, the old, the farthest from the world, the Egyptians. a connection with the leaving out of Jews, the chosen people in Egypt, you know, and they are taking the gifts, you know, with all of Egypt, as always considered, and it's a prophecy to speak, but this time, certainly, the harvesting, the churning of earth, here in this world, of the growths, the good things, you know, of all nations and ways. Why? That is one task, you see. These purposes are the key thing, not the winning, you know, it's the feeling that whatever nature in that way, of ways, built on nature.

[28:23]

Then are there perhaps the other riches that of the divine life, which the people of God were seemingly caught in, and which he gives and infuses in the people of God, of which not need but have a fitting of that divine love, of which God since now needs to be said, and of which they need the church, for example, through mutual sacrifices. will share with me, he said, this love of all our gifts, pounds and pounds, that it will reach that element quietly in the act of worship of us all. That is really the meaning of the Church as we see it. Such is the common sharing of gifts, and to the common end to attain fullness in human beings. holding each other's arms, receiving. And that is, of course, again, an important thing, full resilience.

[29:30]

I think we all feel that very much during that council. And there was great, part of this big-bodied bishop's determined effort to get the trueness without losing the gift. And then, of course, after we've stated many solutions, as we call them, compromises. Well, these compromises carry on as they are, and they tend to keep whatever is good. So then, in the structure it varies. In this unity, in this Catholicity, doesn't exclude neither the hierarchical structures, ministry, nor the structure or situation and way of life. If we may just, for example, note the problem. puts in this here, builds up another structure, a structure, the atom of life, which is taken, for example, on the way, and in which then the work is figured, or the work where the profession and where the work forms a pattern of the life at crisis in the industry.

[30:46]

And we have pointed out this several times. This provided technology of land was always, and then church is always, but it's also expressed in the relationship with any church in the multitude of particular churches. At the end of these years, as the new church would really only be back in council for the first time, as we systematically did it, The Articulate Churches and Sanctuaries hold a vital place within the Church. They are part, by the way, of the richness and is that old Christian principle of nonconformity is the wealth of unity and the right diversity. So the Articulate Churches and Sanctuaries hold a vital place within the Church.

[31:48]

These children were telling their own traditions without anyone resting in the privacy of the chair. But, by and by, it continues in this way. This chair resides over the whole assembly of chapters. repeating an expression that, as you know, Saint Ignatius from Antioch has used, and is it this, to the wrong. Recite of the whole assembly of the shepherd. It is revealed of the whole shepherd, because that is, as you know, what Saint Augustine addresses his communities. He says, how they pass this, you of the shepherd, It's you, the assembly of the faithful. So the assembly now of the faithful are my charity. Put out of the moral charity, and protect legitimate differences.

[32:56]

And it's again an important principle, which to my right here is stated, and clearly put to the side. In other words, what does it mean? The function of the chair of people as beside, over the chair, is not this characteristically important. But it is to keep and maintain the legitimate difference. God damn it, Miss Lea, there's a peep within. Sensual attractiveness of the virus. And, Miss Lea, that is the motto that everybody can read at the head of the Los Alacroa for a while, you know, soon. To everyone what is his, what is his due, to everyone his due.

[34:00]

And that is, of course, that is the doctrine of the sin of God in children. It's also interesting, you know, of course, in the course of history, we're going to see all kinds of bad understandings is coming in later, and it will be split one way or the other. It is, for example, something, you know, why it is the history of the Church, why it is innocent, the history of men, it will be only good. of being in the form of a green edifier and the escalation of a lead lamp in my own concept. And the measurements on the LEDs, they tend to change. It warms you. And as daylight was then eased, the firm was healed. Margaret now, the bank of unity, the light of unity, of the black justice system between East and West.

[35:08]

And then what happens, you know, that's another interpretation in the 17th century, where, for example, Lenin the 8th, you know, said a certain constitutional church, he says, then look forward, as you would, where the dog, the dog, the dog, And all of the angels became their help in worshiping God in one night and one day. You see, and things like that, you know, come even, of course, that is definitely the constitution of the parable, the book of nation of faith. But we can see there, you know, how the very meaning of tradition, the very meaning of the privacy of the Sheol, Peter, you see, not always seeming the same way. And that the Roswellian things, in my opinion, are true, and this is clearly seen in his character, when he is the leader of the Pirates, and he is so keen to send out unity, but to send out unity willingly and for technically illegitimate differences, which the Roswellians contribute to the very

[36:31]

I'm sure that the Arnold is torn by the immutability of your race. Some of them, when they were young, they would eat and they would stay out of the room. They would be sad and they would get scared. But some of them, as I was telling you, were fantastic. And we knew all of them were special. And all of the children and the characters were fantastic. You know, these very insolent things messed with your operation. A solemn day for that man who is called a Christian is not a day or a place where things are kept till it stays the way it was.

[37:40]

That was solemn. And I can't be suspicious of this kind of an issue. But it is a day where it stays. full of action. It is a journey, yes. To see if on a Sunday they don't work, wiped by the victim, that may distract you from the day that will be next. That they may not be pushed by the law of the world, neither will And you are well aware of this, of the status of the Buddha, in which we are not well aware of this, but we are really deeply aware of this as well.

[38:41]

So, it says that the sun always lets the world's objections oscillate with it, but cannot delete it. But carpentry means, in some way or another, can enter into a vacation. What is this vacation? When we are free, when we are anything in order to be fully respected. Fully, totally respected. So that things mightily may happen in you. So, the last of our writers, that brought our son, used to be a good man, he said. The mystery of a resurrection, the day of resurrection. And that was our journey.

[39:44]

And it's also the most simple. We have to go and read the Gospel according to St. Luke. And they are to see the Lord in Jerusalem. It's part Sunday. Why? The Lord following the conclusion, and I'm aiming to make it simple, that all women, the young people, all those who are not repaid, wait, vow, and who care for words and excuses about anything. The young people, they're not, they're not worse than children. Yes, it may not be. The innermost life, the heart, that's where the radish stands.

[40:49]

And then, of course, he realized that his angel, the Buddha, has really brought an extraordinary solution. He has realized that the life of the soul is more important. And he sings that. This is the end of the song. He's due to take care of it. Heart and heart and heart and heart and heart. You see, there are two things which, in the life of Larry Fox, in his religious life, you realize are just kind of share these thoughts.

[42:03]

They are nothing but thoughts, and they are just kind of, you know, you can't yet deploy them and work them out. But there is, in fact, you know, let's be honest about what the next year is going to be like. Carved the carpets. Carved the carpets. He almost did what he was lettering, what word of words. One would say that carved carpets, they give the necessary fruit, the necessary soul of people who don't have angels. that it recloses to anything beyond the Poseidon. And anybody who is forced and says the name of it is God, exclusively on its own, least of all, is inclined to this day and age of enveloping

[43:15]

of the partners is to resolve what people who are relying completely on their own equity to make a decision. So it's the opposite of the partners of the owner of the place. One may expect that an owner Before that it has been with every joy, all the things, and the people that are not today, and the celebrating songs of the people, the songs of the saints that we have sung just this afternoon. There were more of the nations of the various living beings Thank God for what we have just in these days.

[44:18]

We have experienced such a beautiful world. You know, certainly I've longed to hear you throughout these two weeks of your life. When I was thirty-five, when [...] I was thirty-five, That's when we give thanks for the goodness of God. Let it be, Baba, Baba, we have no control over it whatsoever.

[45:28]

So we shouldn't have a real, for our heart's sake, we shouldn't somehow start to be lying and worrying. Because there are all kinds of them. I take it easy. Even if you have a trade, even if you're coming in, because there are these reasons. and may all be truly and utterly not concerned with them, and simply concerned with man, or as an interiorly open being who is able to see in things and have things that are beyond his control, will be the typos, the typos of the divine entity, the symbol of the divine wisdom.

[46:35]

the sign, the expletive of a nature which is not entirely a mechanism of some other, but which really has all that sometimes also can be very stupid. So, then there is the world of its objects, immediately part of the heart of us. And there are only two things each need. He also went into one's, uh, back. That's why I wanted to call your attention. Edward Marks is set into one's untruthful brain. Edward Marks was at least a million eight-year-old, but it's not something static, something into which you enter. And if you go into any kind of, in every way, It's not necessary to, let us say, to riot, to tire, to seduce him.

[47:43]

No. Man is always able to do the same. And the only important thing here is that conflict speaks to him, and that he regardless of conflict speaks to him. If you are saying, Sophisticated? No. Tell me then, how do you think God, in this day, that means none, exists, darling, in this heart of ours? But still, we are not, who we are. You wouldn't even come here to this place. If you were to say, why should you come to our Saviour, if you are Sophisticated? Isn't there a better place to go? To heaven. But here, in this place, the hint of fire, the colors of the moon.

[48:45]

But they would have tried any body, but it was hard to feel it up to here, you know, with the glow of this old moon energy. of course, is nothing to feed on, so to speak. So, therefore, I suppose that in blocking a dentist's noggin, your amateur, therefore, that you are anteriorly waiting, give a design that makes the noggin to be smoked. And there you go. What will happen? Tomorrow, said the entourage, as really an awkward sort of case, We hear the voice of Christ. Christ is, if not, I'd like to use the expression of, but then, Alexander, you know, he probably votes, he is the leader of the choir. And probably the Detroit gives the leader of the choir to say, you've all got on this by now.

[49:51]

And the Lord is the protector of my soul. You see, I said here, this is something cursed. It's not the general spirit. Not the general spirit. It's the expression on the individual spirit. Behold, God is my enemy. And the Lord is the protector of my soul, of my innumerable spirit. It's not a matter of where this children grows. It's a matter of where in the earth can white children die. And then it comes after this great inner proclamation of joyful recognition, grateful recognition comes here in the New Church. Turn back the eagles that are my enemies.

[50:52]

and punish them all in thy truth, O Lord of my protector. Enemy is not technically and politically safe. It is there for you not to be many voices of someone who has been hurt, or in his possessions, or in his own home, for it is only somehow and therefore it is wrong. For I was born in Egypt. Now, there's a move on the God, what is that? Move, God say, of the Lord, if I realize that God is my protect, that God is my healing, I can only realize that if there's something that attacks, I don't need protection. If there's something also in that way that I wouldn't, I don't need it. So therefore, it is of course in this case, you know, this enemy may fare a very ill in our sentence and be expected to make that in us.

[52:06]

That's a perfectly gentle explanation to my mind. Then it could come true also in the context of Messiah. Turn back the evils upon my enemies, and cut them off in thy truth, O Lord, my protector. Cut them off in my truth, O Lord, my protector. So it is. Some have got here. What is the nature of these enemies? What is the nature of the damage around this life? It is something which acts as a way, an act of the way of which many of us know. See, what the problem was, the role of the church, the problem which became a huge part of the expression in the Old Testament, got all of us from biology.

[53:21]

And we had got it, and I got it that way, it is needed. But what is I? What is I? The one when one with the other adores himself. And that is the opening of the tune, that is the cry of the one who starts the man's fight. The voice of the one who had a tongue out of man and was determined How did he take up the gap? And how did he journey? By himself in one of the rocks. By doubt. He didn't ask me. He had first understood that he loved me. And then he said, even God won't receive me. That is our church. The gospel is the Christ with the God of Jerusalem.

[54:26]

Because Jerusalem, in its haughtiness, does not know what this day really means. Therefore, Christ will not weep over Jerusalem, but still. He's blind, that is, and he's the pillar of our salvation and for the remittance of our sins. So that is the kind of judgment we need to be thinking. But we should always realize that this judgment, and this judgment of love, and this judgment of us, in so far as love does, then, that this judgment, that this judgment is true. So we have a fact, in fact, first of all, we have this tomb, as it were, some quiet, meek people, and a very big house with a church and a temple.

[55:37]

So that God has tested our tomb as the wall, in which, as their products, live, judge, and eat in the same way, and take it upon themselves, I will live and sing them now." And that is expressed in this week. What does it mean? It's not a kind of an expression of singing for Jerusalem. So, it's simply the only kind of Tenderness of God, which we relate, is a very divine act, which is a default in earthly wisdom. Not only that, but this here, our ending, therefore, is actually done. Done, I mean, for the sake of that.

[56:41]

Tears are there. They are the center of being overcome, of being overwhelmed. But why is it overwhelmed in this way? How about helps not keep its own head. And in that way, treatments are also the symbol of his giving himself unsparingly and completely. He is the cloud that, if he's dead, robs the human being and breaks down the void of words. So there is an interest in this, and we have a colleague who said this, for years below, the open to the projects of the Soviet people. And the Darwinists once said in their petition, make them to ask for things as they please to our

[57:54]

Now, I want you to think about this, colleague, that you may ask that you may as grand a petition make it to our third place and share it with us. Now, if you think about it, if you think about it from this context, I think that we are getting there, sir. There will be a relation between the individual as well as the relation to the community. That prayer is a form of church. Because what is prayer? In prayer you cannot hold on to it. You cannot hold on to yourself. In prayer you cannot. You will be lost.

[58:59]

Why do you have to live long? You cannot enter into a discussion. Twilight is not a dispute. But Twilight is essential to you. I hope so. You've got to be so then. But Twilight is not awesome. And always, when we say this sometimes, we're able to be with nature, mind. And I get that. We have to be, we have to be the expression for why we all just think that kind of weather, what kind of weather, and what must be used as a person to do that. They would really know that where is the fruit that is there, like, of God. All these movements of exaltation, enthusiasm, you know, eventually mistakes of, looks like they took vines, of very tough people.

[60:11]

Toilet was only needed in Egypt, and the toilet was always there. What are we going to have? We've been baptized. We are going to be baptized in our tomb toilet. But what did they say? Simply, entering into the dead, and it was much longer. And the actual toilet was an absolute savannah. And all the in and out of this absolute savannah had this That's the proteomics, the essence of one head, that way higher is church. Once you get out through absolutely white, one day you can see that higher is the church of God. Could you ever tell me, how I, any, Why can't God survive? One doesn't survive through violence.

[61:20]

One doesn't survive because one is simply going to move to death. But God's survival doesn't matter. It is in the soul, not what's in his body. But it is in the soul, it is personal. It's a love-surrender only to love. Only there is love. It's a love-surrender. Because only surrender to love is a surrender which is not kidding. It was the personal image of karma. So then it's here for the surrender of Christ. It's the surrender of the one who loves me and who is in me. Out of this is not the kingdom. The resurrection of Christ. One cannot, nobody can, even in the natural context of this, nobody can

[62:30]

He then in some way experiences something that he is really in love without his inner rejoice, without his inner relish. And then to remember that that was long gone. In what way? Christ breathes over Jerusalem, and that may enjoy Jerusalem, Jerusalem is in me, mine, Jerusalem. Christ breathes over me. And it was, [...] so that for all the place of affection come the tears of joy, the tears. See, just think of the very respect about it. The peacemakers said, they have no matter. It is so evident.

[63:32]

They are the tears. The tears of that surrender of repentance. And it is needed, it is needed for sin, witness. of some just law. So therefore, then, that is, whatever, which really, we can't identify any of that. Why? It is said here, that we make the end of the petition, make it as the thing is, as the thing is. Why not put that, You see, he bows away in that angle, angle, just as the Holy God would ask that it is me, that I walk, that I kneel. The prayer is, in a beautiful way, is expressed.

[64:36]

He is not standing up. And therefore, what do we ask him for? They become children. In prayer, as absolute surrender, what happens? The spirit takes over. With inevitable growth. Plucked beyond all experience. And then out of bliss, yes. What do we say? What do we inquire? And it is one brotherhood. Everybody is contrived in that religion. Because there is one word being proposed that we are ashamed of. That is therefore the inner mystery of Christ.

[65:40]

Excellingly mystery. So therefore, to pray in such a way that all things that are my pleas, that I should believe that I should enter into a complicated hostage and not ought to be pleased with God or something, but simply that I, of course, may have the empowerment and the interest and the recipe of the life of a child like St. William's, surely, Two. One. This is the source, you know. Then comes the Epistle. Now, having the Epistle, they had one sentence I want to quote, if actually it wasn't always hastily so deep. Because they recall here, this Epistle, he had feet set in kind of drawers, or drawers, believe it or not, on the bed of it. On the shoulders of people, they are exiles.

[66:45]

They're warnings to Egypt. And as you know, there are a whole series of things which happen, which happen to them typically. It is a typical event. What happens is a typical event happening in this English law constantly, day by day, all that happens constantly. So, and it is something that makes sense to me. He points out our position. It is our turn to impart the whole history of celebration, and the whole history of reality, that we, to each of us, feel as if we know it. And all that is written, written for our perfection,

[67:45]

And for whom, I say for whom, the ends of the world are torn. Now I can't help to stand there and think of the world. I love to stand and walk, but the end of the world is cut off. Time. Things. One can also understand in the noble world, that upon whom the aims of the world are common and meaningless, We think that is quite utterly terrible. And then we think that our situation is the meaning of this messianic aim, which is looking exactly this. And we as Christians, the end of the world has come up, if you can describe that, the inner meaning of the world. The word comes, as it were, to the end, to the manifestation of its meaning.

[68:49]

We are the end of the entire history. Well, we are the intelligent end of history. That means we are, we live in history, not an absolute lie. Why? But you, we are, he, we are limited. The other day, the professor said, don't you know, he said, we are concerned with contentment of life. He said, what is contentment of life? And life simply, he said, is a thought of life. And it's very true. There are thoughtless lives. It's a thoughtful life. For us, it's our position.

[69:55]

Our position, to leave thoughtful life. But what does it mean to be thoughtful life? It's not only to get tuned and to say, you know, think what you get. You can shape your skills. Let us not yet be thoughtful, let us not be scared. Some people unfortunately think that that's the great lesson of being a Christian, that you are not being proud. It means to be scared, to look for what's to come. That's why some of us, there may be dangers for us, but there is a God is a new and sufficient that we, that is to my mind, need not for content lie, that we have places that we, that we, that we take heed.

[70:57]

Now let us look in this way, the test of this. What was wrong in the children of Jerusalem? They have been made a sign of the fire. But the question should be, how to do that? And that is when you realize, though, how short the memory of man is. How short. And when a war breaks out, you forget, you don't forget. When I was in Italy, there was a sign, you don't forget things. And you know the thing is, in part, he stands in terms of church, you know. Sometimes it's Kim, the general police, or that kind of political, or liberal, conservative, or something, nationalist, or cosmopolitan, or whatever.

[71:58]

He wants you to forget his name. It doesn't mean anything. We should, then, for the meaning of the Bible, come from scripture and a history of identity of which any of us, any of us will judge of us with the judgment of love. And that is also what we should try to explain and throw it back around. But that is the belief of this thought of And I see and learn from the parts of Mrs. Eleanor's village. We have 2,000 people from Texas. And I'm strong in the person. Thank God. [...] This is going to be easy.

[73:10]

Oh, easy. Capacity of the other. Forget not the liver. That means it taught us to really approach the divine medium. What is the instance of that God's wife of Coca-Cola, who has, as I've called her just a name, a big apple that's spreading the wrong meaning of the word? What a glorious sun. Sunlit garden. Where is this head shining on the tree?

[74:11]

Smiles of love. It is incredible with this kind of light which fills our hearts with joy. It lightens us. May that great Lord, thus help Peter, God, and the world about the heat, so we can show the children of God, we can greet this day, Christ the Christ, on this day in the special way. I get the children to greet him on the palm of his thumb, for some are in the heights, Today it is keeping a repetition as if they ever thought of ourselves. The gospel, violence, and so on. Because the work that we have just done can be disproven by our love of ourselves.

[75:19]

But certainly has two sides. One is this when the king of Egypt entered into the city of Jerusalem. And the young folks come and greet him with their unspoiled enthusiasm. Then there's the other star. while certainly that is the reaction of the old lord, of the doctor, the teacher of the lord, of the charioteer. And there is that envy and jealousy, and there is that fear. My, it's maddening, as the old world were to come then.

[76:23]

What will we call it? A domineering situation. of this place, of this temple. It seems it is better that one man should die than that the whole city should be taken from us. So they died in the darkness of their Indian jealousy. The death of a saint And he then went still and looked over to his other on the other side of the sweet-bottom valley. And he said, they are all the glory of the holy city. And the tremendous buildings are of the temple. all over the globe to be able to do something. But he brings over the person and says, if you only knew the key, the true key, you could be the prince.

[77:32]

Now, when he's in the upper sky, the plan is done. And listen to them talk slowly on this planet. First, I was sent to bed, to get up, to get up here, In the beauty of the life of the Son of God, justly, it helps heal the rebellion of the Son in the highest and in the highest heaven. We are also members and we are citizens and we are one of the parents God, the people, the nation, the world, mankind. And we all think a little bit of the sun. We really don't. We don't think about it. We really don't. We realize the cruelty of war. We realize the curse of destruction, which is being eaten by beings and beings.

[78:38]

You realize that our whole life we have lost the day, the shadow, the darkness. But we, we have established prosperity. And we realize the true of it, the true of integration, spiraling into what? Beyond. Those things may be untrue to its own feeling in our hearts, but instead, absolutely, we stand behind them. And we look at the situation of this world, which we feel at the moment, and we realize The truth, gentlemen, is true of all of our greatest qualities, long-awaited virtue.

[79:43]

One of the forms to explain why it's prepared, the comment of Christ, we have done the project into the city. And it's both, we have ordered to cannot prepare bread, to not prepare bread. They need to have lectinas. On Calgary, Pennsylvania, the typical general law used to be, we ought to be verbal, but extremely badly about what it expresses. But they need to be reality and lectinas. In any field of startling, And everything in our life really depends on what attitude we take. We can take the attitude of the playing board and we can try to forget and drown our fear and pleasure.

[80:49]

But everybody knows there is no solution. There is not a key. Or we may just try to be silly about all that. Take things really enough out of the land with an attitude of despair. I need this despair to find faith or force and shape courage. That is the other thing, really. What everybody wields is not the key for the peace of Jerusalem. And therefore, in its vertical building are things that we have at the end of the century. And at the end of the century, they complete a new dimension and opens up.

[81:56]

the minister of repentance, the minister of sacrificial love. The thing of the mission of the monks in society today, it seems to me that their mission is to be a routine of Jesus. Every Christian dream is called to be there. The tears of faith continue. Are we the one? Yes. In the spirit of events, in the spirit of events, in the spirit of life, the spirit that makes, that makes us, other than us, If we, as a moment, would fall awakened to the arrogance of prosperity, we would have missed our mission so greatly.

[83:13]

We would be lost in any kind of story required, the same. But if we, if I mean in our innermost heart, in our innermost vision, The poor prophets are the prophets in Christ. If we let them in, and if we let them in, they would be in the house of our existence. The tears that are shed over Jerusalem are a little honest and certain thought. is not a program that may be called the vanity or the evil of the age. That is not true. But still it could be that such a program, or better, such a reality, would have a very moral impact, you may say.

[84:20]

Even our own power takes no place that in that very moment it would be a tremendous breath to obey him. For our stable present moment, tears come here before me, beginning in liberation. It be a blessing to bear his feet above the temptations that will befall us. Temptations that is now quite untested. The idea is to establish that with contentment, he always wants to give us. Goodbye, that means a way out, an end to it. That means the way in which misery and defeat are locked to the power behind it.

[85:26]

taking the street into which the right children are dead, that indeed would be the key to the peace of Jerusalem. And that is therefore what we should also realize here, in this distinct manner, and at this moment, where we can enter into the celebration of this tabernacle of Christ. Where are his tears? He sees them, because it's easy. But where have the unhealed gods? Have they seen any blood that has been shed over them? What? And more, the approach that's offered, and you have to receive his body and his blood. And we say to everyone who has God, if he gets born and joins this world, he will have an eternal life.

[86:32]

That is the existence. That is the word of our temptation. That is the earthly translation. That is our first deal. To remember the gospel of Christ is well. And let us go into and take in and join in Christ in his eating. And receiving his body and his blood. Let us in our hearts become a team. Let us share. over Jerusalem, they just can't know the true King of Peace. They are without our duty and without our memory. God has been everywhere and has given us this King of Peace. I mean the body and the blood of our Lord Jesus Christ.

[87:35]

So let us be indeed in him. and peace, of humility, and of negation, sing, Mutsada, Mutsada, Mutsada, in the heart, to the sound of death, the king of death. I don't know, but it made me acknowledge that they were nasty and violent. Well, that's the other way of saying it. They were very, very, very, very, very, very, very, very, [...]

[88:39]

First, we can try to get into a medium of breathing action. So, there's this moment of a coming home. See here, see. Friends here tonight. It's a chance, invitation, welcome. For the heart is traveling about. See the course of things. It would be foolish to believe it, something about a child and a baby. One must be honest in his comments. In fact, if it is to carry the role of a baby, it must be a baby. If it is to carry the role of a baby, And then you have to see David. David, he did not practice that. He is the captain of this sacred wheel of hope. The sacred wheel of hope.

[89:43]

Judgment. It's the wisdom of God. When you move yourself, you take it for a reason. You [...] take it for a reason. Frank's book cannot exclude from any search for satisfaction the idea of a book. For one of the best Christians, it is the same thing, the element of triumphant hope. That is, of course, a solution to the root of improvement. Certainly, the family's wish for a little bit of improvement. That was the idea of Stephen King. So what do you want to say to your Lord? The Lord is here. He is the Triangle. But what then is the Triangle's meaning? What we have to do is to solve this problem.

[90:46]

We have to spread hope with the Triangle. And that is the meaning of the Triangle. He does it in order for you to be in God's company. And then there's the problem with the way in which they're doing it. If they're close to being in your family, then who are they? They are the prisoners. They are those in prison. Why is it that they seek to cause you to be in the store? That's what we share with them. to bring down the gap for God to reach. To learn this is very important. And to be able to open in the presence and in the presence of the Spirit. That is the presence of Satan. In the first place, they tell us the story.

[91:51]

In the first place, they tell us the story. [...] And indeed, the way that we observe is countless, [...] I can't say that this is the only one, which is, which is termed in this book, but this is the only one that really shines back at the positive, psychological sense of the word.

[92:58]

Of course, it didn't mean great that Gilbert was trying to be straight on, but he generally called it karma. And further beyond the people, I think it's just a problem with the evidence that is found here. It's not, it's not clear about how much of it, you know, what it's going to look like. You know, it's a, it's a, you know, it's a, you know, it's not clear. Yeah, it's not that much of a problem. Well, you know, it's a, [...]

[94:06]

You understand? I can't help it, you know. I think we can ask them, you know, what they're saying, you know. I don't think we can talk to them. [...] Now, if there be an article, it would be good, you know, to have some mention of what it is. Characters. Oh, stability. Characters. Openness. All these terms are tremendously important. We'll find them when we figure them out in their rectifying. There is an old universe that still believes it's the only purpose of a land, meaning a bridge, a sea, or a river, a bank.

[95:25]

There are old universes, some of those things, that fear the cost of what we call water. It's outrageous. That is, that believing is the openness which Christ, the Chaperone, has shown in Christ. The very openness is the middle of the universe, the openness of the world. Who was born with the Doctrine and Covenants of God, the Queen of Joys, of Holiness, that was filled in the universe with Son, In the early part of the millennium, with the ancient, this is the, it was the two of us with our brothers, our businessmen, it is certainly the years, you can see their boldness. However, with all of this boldness,

[96:30]

practice, certainly in times of calamity, people will stop their love, their worship of the sleeper of sin, and their respect for all people. In the name of the servant of God, Christ, being the Son of God, be called the witness of the man of God. For the power of the people is the flesh. It would be like the bliss of the flesh to be seen, That opens. Let's think of it some other way and say, on this stage, in order to resolve nursing, in order to resolve what goes with it, understand what the real meaning of identity tension is. Where the identity tension which gains the core, and so many things in the church which stand for us, God, all of us, come, let us, let myself, God, God, we need that, all the gifts of the benefits, need a little more than this, of that mindful, which gives you God's challenge,

[97:58]

which takes us in the way of the sheep heart. That's how we're born. And that is the meaning of child. Now, when we're born, we're still children. We're still kids. But we don't want to eat. We want to go home. We want to get some chocolate. But not certainly eating in white. I said to them, the department, you integrate the new globalist. Now that is poor. They said, no, it's poor. Is it poignant? I said, okay, well, I don't like other ways, but we came to the first government of Egypt before Germany came back to Egypt. You may have not been able to observe this program, but just explain it to the stage. You'll be coming back for a little bit.

[99:03]

Don't come back alone. I said, well, the Russian movement, it's somehow, I don't know, it's terrible, it's a war, [...] it's a war. In that book, it's got a lot to do with the couple.

[100:05]

Smiley. Smiley. She's still young. She's still bad. So, so, [...] Certainly not your opponent, if you consider the beginning. You must challenge sin. You must challenge faith. You see, the fire of Christ in paradise. That is what I saw. And I loved it.

[101:07]

And I thought, did this sin before me? I think I can see. What's that? What is the sin? Well, it's like people thought, and we all did, but it's a great, [...] great. with glowing old things. In him, it required a lot of suppose that in the true spirit of God, not what I do, but it's clean, it's not what we eat, it's not what we eat, it's not what we eat. So there is lots and lots of meaning in this town that represents the history of the Christian town.

[102:14]

It's not limited to people who, as a young man, this town was not worthy of all this. It didn't have a passion for all this. It was not worthy of what has changed for all time. So we get there and we're like, let's go, [...] let's go. Well, then, being so conscious of the good with which the world was a couple, it pressed me to say, of course, I said, you know, of intention, you understand, that it's better just to do what you know, and that's what the first little thing in this camera was to do, and that led me on a road to the world.

[103:37]

They appear, and then they appear to meet, now they, they prove that they're artists, characters, or books, or the effects, the shades, and according to all that, they're true. They study your art, it's special. Now, why? Because, you know, I didn't get to go to Chicago. So, there is, why is that? Well, I can't say. But, well, that was, you know, I don't call it that. Now, that, of course, in one way, you know, of course, leaving home, of course, leaving home, you know, and all the children, and all the children, you know, so, they didn't leave, they didn't go to parties. But certainly he's gathering fire from the dark. It was certainly hit me on the worst kind of fire, and I was then re-watching as it burned out.

[104:43]

It was stinking hot, I said. So then I was afraid of the experience. And told them, told them, told them, they're in good faith. And those who came to Jacob thought the Lord went out. And they said, don't stop. It won't take much time. all of them being together, being big, lumpy, and hideous from the cabbage. And not the cabbage, but the patient kind of things. Big, wretched, and so on. But this was actually a family thing, and it was woven in very deep sense. It was made in this way. Now, I was trying to understand how this would be made. But what it was, what kind of gifts it was, This is not the person that I speak to. This is not the thing that I advise you to do. It's not there for a game in my department.

[106:00]

It's not there for a game in my department. [...] But the openness that we as Christians, as the Pentecostal Christians, could not remain the divine, still not in instinct, it opened us up to the Holy Spirit. The Holy Spirit in us today is the power in which God made us first to pray for Christ. There is a nature within which what we, as a whole, are not agreed to. It's not like a human, no, we're not like an invasion. That brings impoverishment, impoverishment. to put exterior and interior to the spirit of the Lord, so to speak, for it gives us a plan to keep on going.

[107:04]

It updates us, opens us, puts us at the center of our opinions, and shoo us out of the intersection. God has meant that if you take care of it, it's the expression of God, whereas I can't give me an extension on God. No, not by any means. or at least get there. In Italy, it was quite a special moment for the player that you'd be reading the cover of a clip-on score, which is shown on the back of the ear, showing the player with the ball being wound with an orientated shoe, and they can teach the other player which is blown. without a sick partner. That's how it is with our living. The signal of the Spirit, the signal of the Spirit of Christ, when they took us home, they came into the Spirit, and picked us up, killed, died, and promised.

[108:08]

And He turned to His right soul, and then He sent us the Spirit, and that Spirit said to the Spirit, go out, go out, this Spirit. So, the negative aspects, the real thing was negative. We can never explain the true words, the real. With this being in a narration now, we know by nature, we can never decide effects, deal with it, or say. I'm afraid, you know, that's all. I'm afraid that's the case. I'm not sure. I don't know what you guys think. I don't know what you think. I don't know. And then you make this, you've got to be able to work on it, you've got to be able to be on time, you've got to be in time for classes, you've got to be in a course, you've got to be able to read books, [...] you've got to be able to read

[109:28]

walking to where he was going to go. And he noticed that it was Solomon. He said, it was my children. It scares me at night. And then he got up and said to himself, don't you like to rise to the outside of your mind and admit to all the bad that you've put on me? They are in a trance, you know, because they, in so many ways, also this civic way, we are all in, we are all in, we are in a trance. We [...] are in a trance. The regular people just sit here and do nothing, because we believe that the proper people should be there.

[110:33]

But they are not supposed to be there. We have to look for them. They are there, but they can't be there. It's not the rest. It's not the result. It's a very falling fall upon our faces. It's a very narrow place. It could be scattered. It's not to be seen, but it's to happen. Now let me put it this way, that being your big capital, it's a little bit, [...] So Jack's going to sit down here, and he's going to press the stop. And Jack's going to sit down here, and he's going to sit down there. And he's going to sit down there. And he's going to sit down there. And he's going to sit down there.

[111:37]

And he's going to sit down there. And he's going to sit down there. I cannot know all that's to be put to it. I'll make it myself. Well, why, if it not gets as dear to bring it home? Well, it may not, but the gates should. They're the extractive gates of things. Well, the steps are easy. They're a code of law since it did the consideration it was given to me. They must be all over there. But speaking of religion, you know what? The law of government, which we live in, is not what we need to do. What we need to do, that's what we need to do. For us, that's the general idea of what we want to do. It's human. We're parents. The parents are still ready. And into it, into you.

[112:37]

It was ever calm, calm, staying here. Yeah, it was fine, but it was soft. It would be, it would be soft. Then he said, well, all is well, and that's what I was going to do. Well, what I was going to do was look after my job. Only still, you know, it was the law of the bridge. It was the law of the bridge. So, that was the very evidence. and we thank for it, we thank God for it, and [...] we thank God for it,

[113:41]

Church, that's the point of the stage, doesn't it? It's easy to be rich, little christs, walk out, go and drink, but easy to be honest, do you stick to your own power, or what can it be? You know. I don't think so. I don't think so. I don't think so. Because then it will always end up coming together all over the world.

[115:07]

So we have to try to make sure that we don't mix things together. But to say, you know, that we come to God as saints, I mean, some might agree this is not dangerous, but perhaps, yes, it could be some kind of circumstance. But the call of the third world can be the call of the first world. The third world of what's to come. And therefore, I begin bringing it out here together, evenly rolling it out, to bring it to the center, and trying to establish laws, in order for me to gather these possibilities of living, sharing them together, by

[116:13]

Here in Germany, there was nine functions. Then they had 30 of them, who left this piece of the world. Then they fabricated a good thing, especially by the world, maybe for another beginning. So these things, you know, were in some way or other, It was a jurist's decision that the House of Commons had to give me. They had to want me to step down and hold down the Congress until now. Then they said, you've got to get out of the Senate chapter. Then they shook it, shook it, shook it. They said, well, you've got to have a club or anyone else to come. But we should just leave it to them. They didn't expect the House of Commons to leave me. It is a call to the world that we have to raise this thing from weakness, power, with a couple of things that don't sit on the whole world.

[117:21]

Of course, I might say, you know, Every year we go to work, they're stopping. They don't let go. They sound the same way. They're doing things. All of a sudden, they say, we can go to work. That's not what we're supposed to do. We're dreaming out of the park. We can get a reservation. We can go anywhere. That's what they do, sir. As soon as you start going to work, they say, we're going out in the evening. We're going to sit in the park. And then he said, as it did, he said, I don't know what to do. And I don't know what to do. I don't know what to do. And then he said, I don't know what to do. Now, at the end of the film, there was the mystic in the room, a student.

[118:23]

A student, he said, [...] I don't believe in force. I don't believe in force. You have been called to a billion parts of the mission of God, but they didn't do it. They didn't waste it. These priests, they didn't buy it. They didn't buy it. They had it. Now they're good for solving the third conglomerate.

[119:25]

They came up, found it, and are eating it. Most of them are eating it. They're eating it. They're eating it. Now, he said, they, [...] It's not what it is. The basis of your distinction works on the basis of a lot of inhumanities in response to Christianity. Therefore, as far as the Christ is not related to the work of God the Savior, it's not related to that.

[120:31]

And if you understand what you're going to do, you're going to have to adapt to the conversations of God. And then you have to make plans. Well, of course, it was David Brooks who had a big, [...] big. It came out of the statute of prostitution, which was the law in which regular ladies were asked to cry, if they cried, following a group of three or seven women. And there was a group of three or seven women, who were very, very sick, and they met the same time. I don't think it's actually three months, but you can get this question, [...]

[121:48]

I don't know. We have to fix this problem. You know, the first thing that we do, we have to stop expecting that once you've got your own, you'll fix it. But no. You'll fix it. [...] And so let's do one of these, this book that I think of first. The children, the challenge to the book, if you were to get me, there are a lot of books of the arts. Let's talk about some of the things I've been reading, but I mean, if you haven't read it, look at the book, you know, a couple of steps forward. He says, Well, in that case, I think we did very nice things. Well, you know, it's more important to have a good set of things. But it is, you know, being out there, you know, you're there, and there's certainly a good ending for me to this day.

[123:00]

Truly. But, in that word here, we're making input here. We need input from certain standards, that input from certain standards have to be made. What goes in the box, you know, out of this, which in that word is about to be served. And then, of course, then I was able to express this with one word. Then developed, of course, this analogy. The magnitude of this, uh, uh, yeah, is the same. It's, in some way, like I said, it's really, you know, a thing, it's, you know, a novelty, you know, a multiplicity of values, you know, So that it's such a kind of mellows way. We need to be touched on it a lot. Can't be touched more easily.

[124:03]

It would be kind of a slow day to break that mistake. Here's why I like this bit. We didn't have to go. We should be sure to lean to them. Well, obviously, we didn't like this thing sitting out here, so we thought, you know what? We thought we could put it this way, so you'd send us five objects, and then they'd have a solution. And it was the beginning, and I trust me, what we've made so far. So, we had the Russian and the Swiss, and all of you, and some of our friends, and all [...] of our friends, As long as the Greek people say it, it's very, very important. It's kind of great. With the mechanics that are at home, we don't know if you'll make it. That's how we do it. Oh, disinterest!

[125:05]

No, no, no, no, no, no, no, no, no, [...] no. In addition to that, in the creation of the tradition, in this book, where God has told all the children to do this again, we must have a spirit. We must have a spirit. The spirit of Christ said, where is the spirit? Come and visit. Bring me. Follow. We're all providing that. Follow. I think it's rich. But he was providing a word that said, You would have to say that there is war with children, and war with them, which is really difficult.

[126:12]

It's the investors. It's about the meeting of the people, the concept of workers. They've got some rules, it's really all that. And in the very diversity of the paramilitaries, the proletariat, which is a big part of capitalism, of the international family that is one of which being hidden hearts are not so really needed. If that is the essence, that's it, don't get your nose in this thing. We are not in the Old Testament, you know what I'm saying? We are one of the greatest nation She'll not be behind me. She'll be gone. But if it wants to, oh, but if it's so blind, it can't wait to sit on the side of the hill on the low, and carry the weight of the public law.

[127:23]

In the law, I never thought I'd say that, but I'm lashing the Constitution. Just because I can't. of this specific moment, with God and this nation. Of course, that was being excelled, but that was angelic, and intentionally opposite of what went before it. But because it was ready to be persevered from it, it would fail. in such a way that they are probably all the better to go. You see, they were surprised by the certainty of the standards between the groups. But in the search of a target, they really don't understand it. What a failure. What a big failure. Languages, complying languages, they establish an idea in the world that they think of the student

[128:25]

Rather than bring it on, we were gathered together here and we spoke about, started to speak about the trip to the Amherst complex. And we started probably seeing an idea of But what reality is, we distinguish it from roaming. You know, roaming has a very little importance in the first chapter of this rule that we have. Roaming is simply something which is which has no principle from which it starts, and has really absolutely no end, no definite end to which it tends. Therefore it is simply the absolute opposite of any kind of perfection.

[130:03]

One understands that perfection is the translation of the Greek taliotis. That means that one was at the end. But for us human beings, it requires two things. It requires a principle and what to start from, and That ends the end and we call it fulfillment. That ends the meaning of travel. One distinguishes it from wrong things, wrong things, etc. In the languages of the scriptures, some languages, you know, like Satan, it's evil. See, the devil loathes. And it's always a good choice to keep these things in mind.

[131:04]

The traveler, likewise, has a wall, and he has a door. And the journey is from one to the other. And so it starts what we call stability. Travelling without stability is not possible. That inner stability means being rooted in the home, spiritual home, that analysis in that home which the Holy Trinity dwells in the Father, the Son, and the Holy Spirit. Before we travel to the other side, the Father, the Son, and the Holy Spirit, then that home which is also our

[132:08]

does anything that gives us then an openness to really see things. Just the other day I happened to come across a word of Chesterton that I think is so true. He says, the traveller sees what he sees. And the traveller sees what he has come to see. That means he, in reality, never gets out of his, let's say, of his shape. So, for the Brahma, it is necessary, I mean, in the human sense, that it starts with an universal principle and that journey is to a universal goal. And that, of course, is the all and the obeying of the apocalypse. So, and then, in connection with that, you know, I started to reflect a bit about Chad, and I was thinking, what leave you spots of all the scenes that we, this whole new rise, this whole

[133:25]

and these new horizons, especially in relation to the Amherst Congress. The Amherst Congress, to my mind, is a great difference between six years ago and this time. Six years ago, it's a matter of just doing what the competence is of the Amherst Congress. Touching, you know, a little, you know, in a kind of timid way on some things, you know, not exactly, you know, the competence of the Act of Congress, and you're from the Congress, and says, so I'm saying, oh, it's discipline, and there are no nice things to do, there should be no, there should not be any, and so on. Well, this time I'm really going to show you the opening place where the three shaktas liturgy

[134:32]

use monastic and spirituality, monastic spirituality, these three chapters and we focus on feeling of monastic life. Now, to tell you the truth, In thinking about this tonight, and being confronted in a concrete way, therefore the first chapter of the report that I give you of the Adamus Congress would be then a very intrusion on the liturgical things. Now, how should I do this? And then, of course, there, of course, material would be of the relations which were which were which were discussed.

[135:34]

But, you know, I just found it internally quite difficult, if not impossible, to do that. For the simple reason that tomorrow we have a day of recollection It also, whatever happens to be also, we get this big piece of all the same. I don't know why I say this, but it's a fabled thesis. But anyhow, in some ways, it makes us stop and makes us think about our own life and our views. And eventually, we find that, look, very well in order to introduce it a little tonight and I don't know if, but we can plan, we are planning to make the day tomorrow on a little different, a little different way than what we had these, the way we had these days of the collection up to now.

[136:51]

Because usually it consists of one confluence. There may be two confluences, one in the morning, one in the night. I don't have the book in the night. And we thought, you know, we said, well, we should listen to that, and it brought my attention that one couldn't have it more in the form of an informal discussion, getting together on certain topics, which are very acute, you know, among us, and just kind of talk about them in a very informal way. became more or less defined with more topics, but there would be a way which would try to do it in the morning together, begin in the afternoon, and then perhaps in the evening, close it with a conference,

[138:00]

trying with so many different things, you know, you have to discuss and so on. And in a way you usually want to try to walk the day of the collection, but if you're looking forward to it, because you realise that we don't sit down and discuss things just as it happens, playing with a dialectic intellect. The Dalai Lama did this. But we get together and we get together to kind of fight the thing. We get together to, in some way, to, not to, we follow what we want so we can discover, find our own identity and community and where there are God-persons. of views, of talents, if they're coerced as good, you know, in some way, if they are confronted in that way.

[139:06]

We have to look at what is, of course, in the life as promised. So if you do that therefore it isn't a play on intellectual values. It is not fencing with the concepts. But it's really an entering attempt in our insincerity, in our humility, as a community enter more deeply into our monastic substance. And we realise that what is also from a legend who has felt in our days, modern times, is really not a legend to the country in which we live. what is, for example, a myrme, what is the idea that we look at that. So, in a way there is always such a discussion as these two sides,

[140:15]

The ideological side and the practical side. What are the principles? Anyone knows what are the principles? They are adaptable practices to our specific milieu concerning time and workplace. So then you kind of think, now, for myself, looking forward to that, you can't imagine, you know, at that step, at doing this, I try to prepare the interior for that. in a naturally good, very, and living in some way. Again, as you know, the work that is divine confidence has got to be like all the rest of the life. But we can't call it development.

[141:18]

And I want to share that with you. And then I wanted to first check, I wanted to use this to learn. Now it's now 66 years. Yes, that's my life span. And then your lasting life has started with 20 years, about 40 years of romantic life. And of course I had to ask myself, What has it done to me? Because then the question today is that a few people are asking themselves what does the monastic love do to me? Is it violent? Is it violent? Now, of course, one must always say that what he said is not a word you should, but nevertheless, everybody has his own experience.

[142:35]

He knows in some way, to some degree, what has happened to him. And if I look back, I don't know, and I'm trying to see what are we little f-ings, what was the fruit of that monastic love that had us. Yet, it's difficult to say, one, well difficult to say, and difficult to express. I've simply been here, and I've understood this in the way that it's coming to my mind, without trying to definitely logically order it. But, and I have told you that very often, and of course that for me is a tremendously important thing, is the inner, as I want to determine, as the vocation for me, of this kind of inner circle, inner realization of Christ,

[143:42]

as he lives, glorifies in heaven the one who has offered his life for us, who is the White Hand of the Father, and always then living to intercede for us. And that is simply that dance of fire. I mean, can't you realize that you don't speak here as children, you speak sitting here as friends, or as members of family, members of Christ in his body. And that is a substitute, you know, that this typically thing, you know, that dance of fire, how do you say what? I mean, the one that will win is the model of a conversion sense. That was the problem. It's not what happens to, I would say, every Christian, but in a specific sense, I think, to the world that is the open and interesting.

[144:59]

England would ask it not. That certainly was the case. I mean, if one looks back, there's certainly this new dimension that opens up of the glory of Christ. who have the sense within, the splendor of his resurrection, of his victory, into the hearts and the splendor of his victory, and so will he spend. The reason why he spends for us. And this is what we spend, filling yourself with that decisive, glorious, clear, Enthusiastic, not a murky, emotional thing, but gives us in some way, in a mysterious way, the taste of purity, in the sense of a truly tapest quality.

[146:04]

And then that calls for, as a Christian when asked in certain ways, should it come from me, the wizard said it, to let this person touch you out of his spirit. Which he now really kind of approaches the soul to take possession of. so much the experience of a puritan's heart. And by purity I believe in thee, the river of blood. We try to explain and combat light, but there is really an experience of light. In comparison to it, the other thing is not the world. And look down. So it's that light, light of freedom. And light gives the joy, and joy makes the heart of man sing.

[147:11]

And all that helps, as it's art, a love which loves for its own sake, for the sake of God. And it was those concepts that guided these people, that they touched in some way the soul. And then it's to my mind such a beautiful thing that from this kind of teaching, from this kind of encounter, there a direct word, and I think a kind of evident word, leads to the ruler submitting. And that monastic R&D that he announced, which he has given for Earth to Google.

[148:16]

And I'm thinking, and I must say, I'm looking now, looking like at my own. But one great, I mean, you know, it's not much, you know, with singing in the musical sense, you know. I must say, the inner singing of the soul, that this possibility exists, that simply was going to be a masterly, decisive experience, and an experience that has never vanished. but that all in the course of the Master's life comes with the answer, But, of course, then there are phases in the monastic life, if I can grab one of my own life, there was one phase which clearly was, as I say, from the beginning to the end, determined by this, the youth of the wisdom center.

[149:25]

And that religion also, for a long time, wasn't something sensible, you see, and all the time I came back to Muppet Island, as well as other religions and stuff. Then, of course, things became in some way acute, and in many ways the chorus changed. But that may be later. But this is the first thing that I just considered as a tremendous gift of God's grace and I wanted to absolutely to affirm and to confess and to share it that this beauty, this inner curve of divine reality, source of joy, source of light, of the life in which the soul simply rests,

[150:42]

peace, realization, see, of this, of the one who's going to say what is, why you know that exists the feeling so. And Christ, everybody experiences that. I think a Christian could not be thought about it. But it's good for us to put a finger on it and to really to offer it, to break out into religious facts, And we must be very careful. You know, later on, I just indicated that they are with the States of State. And then we've got the coming to the United States. And all the things that are linked. Then another element. And that is everything. It's necessary. And then there is the economic, what can I say, work.

[151:48]

of care, of becoming in some way anxious, moments of disappointment, long periods of I wouldn't say, I mean, you understand, you're right, you know, there's doubt. It was said he's got a lot of doubt in the essential, foundational basis of our faith. But there was a doubt concerning the practical allocation of words in which the monastic life was to be lived, you see. These things have worked. What are the interests of these things that dictate what was said in Christian? And of course that, in some way, through its shadows, into the life, you might ask.

[152:52]

You might have, wait, seen, for example, a church in Germany. drawn into, for example, a question for or against it. An overwhelming question of conscience, but to a question of an excruciating time of war, that is to be the confession. And we have to deal with the difficulties and doubts and the darkness of moral decisions or the struggles of conscience in a time of external terrific external pressure. Therefore this question, you see, how far can one go and still be a Christian?

[154:03]

So the whole emphasis in some way shifted then from that inner heart of Allah, which we find, in the way, in the Christian faith. Just as we see a candle burning in the very center of the flame, there is that heart of light. But then, when it goes on to the periphery, the colors change. There is this fear of darkness, It's a kind of blueish color which surrounds the mechanics. I cannot speak there of the right words. It's this feeling of... And that has, of course, taken a very strong place into our lives there.

[155:07]

And that has, to say the right thing, just to summarize, you know, the whole development, you know, that has intensified and become more and more intense. Now that I have always thought, you know, in the context of the life here, of course, leaving Germany, then getting away, you know, from the whole business there, coming to this country, what has, of course, carried me is that inner heart of light. That is the essence of it. Well, as I was saying, these external spheres, darker phases, what they have to come, go intense. And of course, in our day, it's very intense.

[156:12]

And in our day, in this minute of being together, it is five points. I consider it as a great danger for myself to look at the true intention, see, I'm too anxious, the way is too moment. on all these barriers and the questions that we still have, difficulties and all the things that surround us now in this time. There are dangers, you can take them, they'll stay in isolation. If we don't see them somehow, support still, and not so much, make ourselves elusive by this light, inflamed by the candle, by the flame.

[157:20]

If we get too married about it, we will be flamed in heaven. First of all, the inner joy is lost. And the joy of nursing life is threatened, you know, by too much of questions, of insecurities, dance in this direction, and have little things this way, and back there, and so on. See, then, there's certainly this knowledge that can be realized that is, it doesn't have, it is, it is a cloud. It doesn't have, therefore, that inner quality of the human soul. In some way, it belongs to it. Care, worry, anxiety are enemies of joy.

[158:26]

And I asked, I said, they are nothing and said, what can I do, for example, in my still on the counter and this? So that the beautiful core may change completely and disappear and be extinguished and stifled by a cloud of cancer. dullness, and there were dullness, there were tranquillities, produced tension. This tension produces the natural exhaustion, a great amount of tiredness, and all that expresses, all that kind of bearishness, amputations, bearing, that great generous quality, which needs, in order to unfold, it needs a certain simplicity, and it needs a certain freedom from care.

[159:35]

Therefore, we should, I think, rather than upset myself, too, sometimes, maybe just a kind of pride. I'm very aware of that. that one who faces, you know, a great amount of questions, that one kind of, you know, feels, you know, one is able to challenge the other in a sense. And that is, of course, is easily, I'm not sure, tremendous, you know, effort. It's an act in which, in which we may, you know, unconsciously be tempted, you know, to carry out good. And it's a great, it's a great adventure. And God knows, dies, burns, and we get Now then, we lose the inner, the inner simplicity and inner joyfulness.

[160:45]

And there is, in that way, I must say, you know, that it's necessary, it is for me absolutely necessary to through constant religion, without questions of, now how do we do this, and how will this work, and how will this happen, and how long will it take to happen, and which factors have happened, and what. And the whole presence, the whole price of this moment, and the joy that it is, that he wants to give to us, And then, of course, we go around spiritually in shreds. And, of course, we don't like it. Look at one mother in shreds. And they all get shreds.

[161:48]

She's been experiencing this all along. So, but that danger, you know, this is different, isn't it? This would be the same. So, we'll explore the, you know, this evening. I just want to use it as a way to, you know, to celebrate, to, you know, this feast, you know, the saints, the Benedictine saints. What we should do is, we're going to be going, you know, in the last hour or so, And this new body reflects it in a more beautiful way than Saint Martin. That is just the figure of Saint Martin. That's just the, what can we say, the incarnation of this. The message that the monasticism gives. He stands at the altar and he's a vulnerable child.

[162:50]

below over five. That's the hard item on the candlelight. That's where he is. Because he fully identifies himself with the Mysterium. And the Mysterium is Christ's objective presence. And it's the one who will enhance the circle for others. It's wisdom. It's wisdom. It is with us. And that's the respect. And then as it is singed in there, what's it all about? And we are always willing, all the more we have this doubt as well. How is it when it is taught to all of them, It's all concerned with the expressions, the forms, and the service. Believe me, that is the wrong place where the Church stands in the mystery.

[164:00]

The mystery is that empty presence of Christ. A new person is us. So then, there is, of course, this really, this really experience. This is the really central experience of our conversion. It's our Alistair. It's also our Romain. And there is nothing which helps us, nor is good wine. And also, think of it, there's nothing that would invite us In fact, in the realization that all these clouds of doubt have to do with these animals, and not with our earthly habitation that we have here, in which we live with one another, without really being able to enter into one another.

[165:02]

And we look forward to the time, and this is taking place. With the light of Christ, the inner light of the flood, Canaanite takes possession of our inner being, and that is at the moment of death, and the angels carry us into the heavenly realm, into the omega, the end of the church. We're speaking about the constitution of the Church, the Shambhala Laity, 4th chapter, and to read this book of our Magma Church, we're going to continue and take Yama 31st. In this number of parables, the term laity is first defined, but it was understood to mean all the faithful, except those in holy waters and those in their religious states, actually, but the church.

[166:26]

So we see that the term he has taken in the modern sense, the very modern sense, is strictly a sense. We alive, especially here in this community, not conscious, not being conscious of the fact that monasticism really belongs to the laity. You remember maybe the latest theologian in this Hierarchia Ecclesiastica. He speaks about the monks and the first movement among the laity. We are a leader, that concept should be real, don't we? For the single reason that monasticism is apt to pass some of our thumbs to a church,

[167:40]

to witness, perhaps, that certainly perfection, the idea of perfection, of striving for perfection, is not limited to the priesthood. You realize how we, in the West, how we suffer from this progressive separation. In one way, the priesthood monopolizes so many of the functions of the Church. So then, in thinking of the Church, we, in some way, identify with the clergy. And we have a feeling in the public that's a very widespread feeling. For example, in deciding about one's vocation, if somebody has an inner call for sanctity, and very often in our very, very good society, this call is finding the priesthood.

[168:56]

Immediately. And that is a chronological way of thinking. But, you see, outside the priesthood, we know so little about Jesus' life, what he will have. In fact, late brothers. Now, late brothers, you know, are, in many ways, are kind of a... based, you know, on a... organs, vocations of people may be gathered which can be enhanced or not enhanced. The feeling that you know something is not read fully. It's a kind of, as I said, an emergency state. But it isn't, you know, a ring. I saw One of the ideas that God wants for us to bring out, and certainly it is about the idea of the life in the place.

[170:05]

But there is an outsider to this. I was a priest, too. Now, of course, we had a rich lady, but she was more kind than the Greeks, which we said, already gone, so how did you become a Greek? But to be a priest, you had to think that way. It was almost too late. I said, why can't you go to the church? which is in reference to the so-called Soho belief. The other is the question of the sacraments, which speaks of it that way, which even still belongs However, within the state of the order, it is great, thank God, that this idea in our days again is taking roots through that council, and that is the order of people speaking slowly about this country.

[171:11]

But, the lower it is, it's not a little thing. It's a line of charism. That's charism. Charism is something which is in no way essentially necessarily connected with high power at all. It's a gift. It's a gift. It's in that way not something that is through a sacrament of conjuring. And it is not for many, just in that way, to be kind of high enough powers, or whether churches, certainly. But the characters are rebels. The way he gives, and the way he puts the edge there, of course, the council, insists about environment. And it's the religion that they put on. The wands, you know, who in their lives are activated and are lived by the various captains.

[172:19]

And in that way constituting a mystical body, you know, so in the kind of spiritual, a spiritual structure. Of course, as historians, and the men are also for the life of Hindu gods, He was the judge, the minister in this field of justice. However, there is, therefore, in the name of Jesus, certainly the Lord is the one who explains most clearly, said this, the vocation of all Christians. And then you've got over here, if you sit here, and you stood here, and you could pounce at this piece about the laity as those who are not in the Holy Cross, and those who are not in the religious section by the church.

[173:21]

We should keep in mind, I think, that therefore here the concept of religion is definitely narrow, and it is narrow to those who actually live in the world. These faithful are by baptism many more people's tribes that are established among the people of God. in their own way, they share us in the priestly, prophetic, and kinky functions of Christ. They carry out their own part in the mission of the whole Christian people with respect to the Church and the world. Now, every senior that comes through, perhaps now, He finds that they live in the world as one who has a positive mission, positive function, and has the endowment, takes part, priesthood, faith, and kingly function of God.

[174:37]

But in the next paragraph is secular quality. is proper and special to laymen. So we see here the snarling of the concept of the layman and his secular quality is proper and special. It is true that those in holy orders had at times engaged in secular activity and even had a secular profession. Now, there's an end, you know, of cosmic minds, of contemporary minds. That's not a fact. John Paul certainly has exercised a secular profession still as a priest. You know that in the East especially, many priests who exercised a secular profession.

[175:38]

And that was certainly also the case in widespread, in early Christianity. Was not the, this together also went to, you know, a Jewish institution of the rap artists and so on. There is the The Dostoevsky principle is, or used to be, that what Dostoevsky wants them to live, for example, or teach them the work of God. But what owns the living, is that for any profession. And for what one does as a priest, we can see that often in the letters of St. Paul, through whom he said, I don't want to be financial worker to you, I will be my end material. That's fine. So let me give that word. On the other hand, of course, it's evident that that raises tension and easily becomes an imposterous situation and would indeed be an imposterous situation now for specific times where the mission of...

[176:57]

of the priest, sick priest, so overwhelmed, so deep, was at the inner peace. And that guy, Arisra, amazed at what he was doing with Bishop Huckley, Bishop Huckley from Nazareth, who knows the village, and he does, well, Cop it on your nose, shoes and stuff like that. Now, if you go out there, I'm going to go out there, and you will preach. Make them preach, and it's very easy. Come, be come. Every time they get, as I say to their car, I say, well, make a limit of their vocation. So therefore, if that person here, too, proceeds then as to those involving others, can, at times, engage in secular activities, even have a secular profession.

[178:04]

But, for the reason of their particular vocation, they are cheap in and professionally ordained to the sacred names. How can you realize too that today the whole direction and conception of the position of the priest within Christian community That's the reality. That's the movement of priesthood, of the movement of frowns and stillness, of nemesis, of, I guess, continuing the priesthood, the young priests, and we get into the professional and factory, factory work, in order to really identify themselves more closely with the people in the world, and in that way, be able better to reach them. So therefore they can have a sexual proficiency.

[179:12]

But, as I said, by the reason of their particular vocation, they are chiefly empathized, ordained to the sacraments. Similarly, by their state in life, their state in life, religiously, here is splendid and striking testimony that the world can be transfigured and up or down without the spirit of a pagan. So, please, if you don't see how their mission is based on their ordination, In religious, their status is based on their profession, and on their religious profession, on their religious values. These religious gods took them into the native members of this state of mind to make up their state of mind. And what is of God? What is the essence of a religious doubt?

[180:15]

What is the concept of a tenement? Just a tenement of obedience? This renounced world? Or what's that here that is all gathered together in this way and in this way through their profession, living up to their profession? They give testimony to the fact that the world cannot be prostrated after God without the spirit of Christianity. So the kind of particular thing it is, of course, the spirit of Christianity is, again, in itself something absolutely common. It's something that is directed certainly to our Christian, not only directed to a certain group within the Christian people. That is something which is essential to the Kingdom of God. However, the religions of God have a specific bond, that is to say, that this spirit of mediocrity is part of their profession.

[181:26]

The meaning of confession is cleansing oneself, as the word that has been blessed by the Lord in the and the servant of God. And, of course, we realize that if we all were rewarded with tremendous responsibility in that way, then it wouldn't just happen in the hotel of the people of God. But if they indeed looked after the angels then, by their very vocation, feed the kingdom of God by engaging intemperate, and by offering them according to the plan of God. So that is different, but they have three forms of being. The object, you know, the task object, and something that is very distinguished, you know, let us say a group of men, the core of Christianity, that would have the

[182:36]

Special Missionary wouldn't have a vocation. We are out of the way of speaking. It's in that way that government council tries to break that down. You know, our way of speaking is something you know about. Does he have a vocation? And by vocation, we simply, you know, the use and usage of that word limits it to religious or priestly vocation. That's a vocation. But what about religion? Religion and world? The Council explicitly states, you know, that they have a vocation. It is a vocation. See, the kingdom of sin, the kingdom of God, by engaging in temporal affairs. That is, of course, a tremendously important statement, important realization, to let the mission of the laity is, the vocation of the laity, to seek the kingdom of God by engaging in temporal affairs, and by ordering according to the plan of God.

[183:57]

And that is the difference that we're talking here. Between the religious and the laity, that is to say, in the second interest taken here, the deterministic quality is part of the laity. The laity has this specificity to buy, engage, and take with it. All things that are important to God, God gave them their vocation. They have to be the Holy One, the Mystical One of Christ. Therefore, they live in the world that is in each and every form of a secular profession and occupation. Therefore, nothing in that way is accepted, you know, it must live to be secular, professionalism, values, occupation, in themselves, good or bad.

[185:11]

But nevertheless, there is that way that is in all of these, in this entire figure, of human activity, one calling it civilization, one can call it, is all that is, therefore, open and accessible to subjugation, and it's the Christian who works and shows their works. There's many ways, of course, you find that very real, also, especially in the Old Testament. Of course, the whole concept, you know, of the priesthood and laity of the Old Testament, you know, in the framework of the of the Jewish people, of the Jewish people, was conceived only from bases, and from bases of an earthly community, of the people, of the critical and

[186:27]

That way, for example, priests, yes, they had some family, they had to send, they had certain duties, but no, these duties were done in certain terms, by taking terms. They had to be coherent at a certain time, years of time, intemperate, or weak or something, intemperate, but then, of course, and hope, because there is he who built his profession. What have they bought? A star? Or an excellent businessman of some sort? Therefore, this idea that there is somebody who is one who shall exclusively obey given to this specific, let us say, profession, you know, to be a priest. This was in the Old Testament, that was not, that was not tradition.

[187:35]

But, so the, what they emphasized, of course, very much, you can see that everywhere in the Old Testament, for example, the roses, Both of this comes very often. The burning bush, the weeds, and the counter, the jar, the nose, and the itchiness, the cloth on your shoes, the forest, and the field. The ground on which you stand is holy ground. And that is a problem to those interpreters. They can always interpret it in this way. For many of the holy people, it means the ground on which they stand is called the ground. It is sometimes a little war-worn idea.

[188:40]

We'll consider, for example, temporary in any way as the exclusive way of God's will. And, of course, there's never a case, a ground on which you stand if you only take off your shoes. That means get up to kick butt. We need to beat the presence of God. Off your shoes. Shoes is the whole heavy thing of customs, of habits, of ways of thinking, and so on, that man has, and we should all move to about his feet, so that his feet, his body, cannot only touch with the holiness of the pledge, which is simply heavenly. And therefore we see that in many other examples of that.

[189:49]

Elias, for example, says, no man is afraid to live in Iraq today, and I stand for the God. What Moses said to Moses on certain place, that is to say, if I am standing now, going to the time, today I stand for God. Today, when you hear this voice, don't howl in your heart. So therefore, then, that is to say, there isn't anything at any single point in time, a place in the world that would eat itself and be globally inaccessible to the oppressed and so on. Therefore, the Adonis expressed to us, look at them, that from the life of the rich, they live in the world where it was each and in all of the sects of profession and of religion.

[190:55]

They live in the ordinary circumstances of family and social life, from which the very web of their existence is woven. That is, of course, the characteristic note of the left. bearing with them the existence that they immediately explore, but not the circumstances in which they are placed, but in their aptitude, social life and their profession. But here, this is said to the Baptist Christians. This is called the crown. Therefore, the idea that instead of any kind of what we call a sacristy Catholicism, that Catholicism is a way of life which is around the church and maybe extends to the sacristy, but there it is.

[191:57]

That kayak of a coach is what the council tries to overcome. That is not true. It's the emphasis on this eater, Mr. Esther, that is injured. Not today. So there are ports there by God. There are ports there by God. Therefore, it isn't only something that one would really be undermining, that's a half-bad conscience, or something that's just... It was, of course, a tenure, the same which was what was under the impact of monasticism, which was simply very strong in Hebrew Christianity. also where you can see that the farce begins in a really realignment that no one is accountable for. Here is the kind of second vandalism that is in reality kind of a sort of concession.

[193:05]

But that is of course here, that is the thing that the council tries to avoid. They are in court, they provide rights, so that by exercising their proper function, and being led by the Spirit of the Gospel, they can work for the Sacrification of the Word from the beginning. As it is said in the Angel of Ascension, in the manner of the letter. Now we all know what that is. That is a little bit, you know, of chemistry, you know, that is put in the dough, you know, which starts to affect the whole thing, you see, and change. So that it arises, that it's being understood in some way, the mystery of that of which we have these parables.

[194:11]

A parable, it says to you, a parable of the kingdom, the parables of the kingdom of heaven. What is the soul? The soul is the seed, you know, the carcass of God, the wings of God, you know. and sustaining that is there for you know that that is in relation to the enemies although the uh the bad you know that we start mixing and it's good but um and we have enough the power of love, the little, the time, the little seed, you know, the mustard seed in John James. Sends to all those seeds, you know, gets invisible. Amazing. If they are put in the ground, they move themselves. And a tree, which plants, you know, vines, which, you know,

[195:17]

So it's this kind of being disproportionate between what's the saving, what's the hunger, the power which you develop, and the lucidity of which it hangs. That is, we have this grace of God's will and work. But of course the level is different, and it's not related to any great These opportunities are on a binding basis. Your implicit relation, you hope, will kind of increase, the more natural way, visibly increase like a plant, but it is this invisibly non-transformation. This is the barrel of the lip. It's awesome. Beautiful. But it has one effect that the entire life, the entire life, that's the axis.

[196:24]

Anyone else is wise. And so then he said, the Christian name, the Roman prophet, I mean, not one would say, working in the world. It's, um, it's, uh, putting me forward. It's hidden. Therefore, it's not something that would work in any kind of ostentatious way. It's not something that would lure you into men's organizations. It isn't like that, but it's something. It's hidden. It's not in any way a power that thou believe, and so on. But it is an ascension. It's something completely, but still, the line that there are these people, Christians, who really live the Christian vocation in the world, and are somehow waiting

[197:30]

What do they equate each other? Do they need, for example, do they need a job? Do they need peace? In other words, this morning, Peter's beautiful howling in the spirit of reality. And of course, it's not in any way to say we are not patient. we realize that today, not the Church, of course, it is God, and as a society, but at a step, you know, of the Bible, to say that there is a step that has been done in the course of the centuries has gone tremendously far, because it has also been changed. good or bad, unless it's an abstract, but it has to be the church that we identify with a certain organization that sets itself apart, that works for its own purposes, for its own evangelization, for conquest,

[198:48]

They're not coming. But here, it's an inconspicuous thing. It's a kind of invisible thing. What one really then envisages is that these people, the Christians, as in the old times, you know, when the Christians were essentially, when they acted as a level, what was it? Turned out simply that we belong, you know? how these people loved one another. Now, they did either have this dangerous love, love for one another. Of course, as we know, not only one another, there was the tremendous door of hospitality which was wide open to the outside. But they had to live that way. the peaceful kind of straightening and cosmicness of Christianity has taken place.

[200:00]

He said, of course, also today, of course, it's our whole hope. It's that illustration, eh? If people see the Christian, they just answer and say, why is this man, for example, so heroic? In a world in which the disabled is the status, There are many questions. There is even more of hatreds that are brought on them. Why? What is the matter with this man that is so interior? We know that he is a gift to the people we meet. And that is the way it is. There's no power structure, there's no demonstrations, and there's no communities at large. The general and white balance is a completely different thing than we should think of.

[201:05]

Also to my heart, how do you think of Catholic action, of the Catholic lane? Too much in this context, which is of our stone world. So easy. It is also to a certain extent uninformed. But when there's here, there are the voices. To God, who is in war. They have shown that the clergy have seen that unfortunately in such a strong way it isn't. But at the end of time, God can say, wait, you know, I shall, I will, I will. Needed, you know, for it to move the masses, you know. And in that case, that's not just a reference. That is, of course, I mean, I don't want to be judged by these things, but it seems to me that the treatment of God simply is made up of many things.

[202:11]

The Holy Spirit is not this kind of thing. It is not as being what we're singing the songs. It's not the horses that move. It's not the riders that make our hope. It's that small, still voice. And it still rings. I think the evening it rings. So in this way it becomes a text that continues. In this way they can invite no two others. and especially violent. They put me on a dime, misled me to get paid for the chapter. And they said, oh, that's the spiritual. That's the real power of the book. And of course, the layman here has this vision that he is the one who brings this in.

[203:19]

But they are not masses so that they can see. That's what God is saying to me. This is the most humbling thing that God has ever said. He said this with the mission of the parish, and of the St. Luke's, that, for example, would develop within the church. That is, of course, a tremendous thing. One thing is not dead, right? I mean, one feels that so tremendously. We think of the racial criticism, the social criticism of Paul M., which in some way I cannot assess, but I remember that from my own youth. My father was always valued very concerned and so on about him.

[204:23]

The way they are of people who work for him, and God was one of his children, and anyone who was sick would go there and to him bring things, care, and so on, and they would lead him, serve him, and so on. for some capitalistic power over here in the next day or two. Featuring. Now, I have to say something. For a while, I remember when I was a boy, it was like coming into a completely different world. And I've always asked myself, I can't believe what I was a boy. Why don't I know me more? And why don't we, say, have more contact and live life together?

[205:29]

It's just occasional, into the unknown. Later on, a tremendous crisis came, and German Muslims, combined with young people, it was 1927 or 1928, thought, yes, I will never do this, I will always say that in the future of Christianity, there was, for example, the Nazi movement. And then the National Socialists, what did they do? Now, they have people that are absolutely organized, and they're trying, and they simply have to march, you know, of course, but they can't go. For example, in Berlin, it's Moabit. Like, there's the tremendous, the, [...] the people of Moabit.

[206:33]

And to have the influence always said, you know, I'm absolutely sure that no one here set the party. Most simple, they never put their foot into party. That's simply not, they don't eat at home, they don't have any assets. Again, that is simply the kind of war, that's the war between the bourgeoisie and the political elite at the time. And that was the only, there was a war amongst the war. Nationalist, socialist, communist countries simply didn't step over now. These people go into war. They conquer. That was simply the fact. At the time, there were very few countries, any of us were quarters there. And of course the other parties, the Democratic Party and so on, the Senate parties, they didn't have the guts to do it.

[207:38]

They didn't have the spirit to do it. And that is of course a terrible thing to learn. That our lady, I mean the lady is so, such an extent of bourgeois, of the, and this intertwined, really, really a good way to identify ourselves. There are, of course, also these occasional things, you know, that can really be helpful to you. Something like a dinner, getting to know one another, maybe a benefit of this parish, maybe a rock or something, and that could be something good. It may not give results that you know, but there is often a kind of a barrier there. It is not a barrier in nature, nor a barrier in a medium of house, but in some way it is a gesture.

[208:42]

He said, the world goes on and on and on. And there's always this kind of complexity. See, it's extremely meaningless. But it isn't the real inner law. In that way, fine general knowledge. And that is, of course, really the mission of believing. Here, that fine and big vision is on this level of philosophy. For us, and as religions, and the way we live at this time, there is a certain war. For example, us as Muslims, we have clothes, and doctors, and things. They have a good meeting. they also have, you know, our specific vocation, certainly our vocation of abundance, interior, networking, growing in depth, and then, through the depth, you know, expanding, especially, through praying, worship, standing for God, even also in the position.

[209:59]

But imagine what And that's what we have to answer for in the future as we appear for God's judgment. But then you don't with our life. And in this moment, well, this process is tremendous. And therefore, within the emotion, we are not out of sin. So, but this is civic, you know, I don't mean to, what the council has in mind, you know, is that witness with the skill and the valiant likes day in and day out, that a day's struggle for life, for subsistence, you know, the professional struggle, when it takes place, there is a Christian man.

[211:15]

He lives, he has his store, or he works there, he works there. There is the place. When God puts the where he puts, where he gives witness. That is his call, but too much to the spirit of the reality. So then, the tremendous thing there, the right thing he gives there, are the very fact that the deity, the great mass, the Catholic deity, and the Christian deity, in this country, in Rome, in the other countries of the world, simply is socially separate. For they are the weak, they are the poor, and the suffering of daily suffering takes a step.

[212:18]

Therefore, that is the way in which the Church belongs to us. We are lost. Because we are not in this in the spirit and in the will of God, over the head, of entering into it, going into it, there, preparing for that, it waits to dance into that Christ has given to all of us. In fact, the lame and every sad is closely involved in tempered fears of every soul, You stand for a special time. We put in order all in us these effects in such a way that they may always start up, develop, and receive, according to Christ's mind, through the praise of the Euclidean and of the team.

[213:21]

Now, that is also, through closing this letter, now is the purpose of all of us, of all of us, Witness is a nice amount, not in the sense of social benefit, or the bodily health, the medicines, and so on. But it is a nice amount, as it is the presence of God and the will of God, the witness. Dear brothers and sisters in Christ, remember the community knows that I'm still a student over a precarious paper that we read at a meeting of Protestant and Catholic theologians on Bible prayer and corporate worship.

[214:23]

And of course, what is preoccupied with an idea like this, one sees and reads all the things that come up in this light. And in thinking today about the Gospel, about the Word that I'm supposed to give you, I thought you would want it and I would want it at the same time. If we see it under this landscape, the life of this, shall we call it, a problem, a relationship, like the Christian, that's reading the Bible, prayer, and powerful worship. And then, as you know, there's a very important problem in our relationship between Catholic Church and various Protestant denominations. Now if we look at today's gospel and we try to understand it in this light, then I think we can, without reading into it, we can distinguish here three stages.

[215:39]

One stage, the first, where we read the letters. And these ten letters stood as power. That means they were not Members, not recognized as members of the official community, of the Old Testament, or of the chosen people. The letters were excommunicated. But there they are, these poor ten excommunicated people. And in standing at the top, they lift up their voices and they say, Jesus Christ, Master and Mercy Almighty. They cry out of their misery. They realize that they are poor, that they are needed, that they are at the bottom. And out of their ambition, of their kingly mission, they turn to Jesus as the water worker.

[216:44]

on whom they are heard, and on whom they put a sort of trust, they point to him, Jesus, Master, have mercy on me. And the answer of our Lord in that opus then, the second step, when Christ said that he said, Go, show your silence to the priests. And it came to pass, as they went, they were made clean. Go, show yourselves to the priests. Now, that is the sign of the excommunication at home. The priests represent the community, the organized religious community. And the letters are invited and told by the Lord to go and show themselves to the faith. That means they are officially incorporated into the religious community in the people of Israel.

[217:51]

And so they are. They won. They are eager to be reincorporated. Reinstate. Especially if you think that in the Old Testament This people of God was a nation. It means it was a society. It means it was a group of men, particularly in the night. And your standing and your life and your success in life depends on you being a member of this recognized society. And how he, you know, that was where they heard these words, go and show yourself to the priest. They ran, ran to the temple, the temple where they would again, as they say, become recognized citizens. And therefore they socialized the nation and all the consequences of it would be taken away from them.

[218:54]

Then comes the third stage. So I would say that this is the stage where these ten people, who first were individuals, get their mystery. And out of this individual mystery and isolation, each one cries the Jesus in me. Then they go and they are, they go to the temple, and in that way I incorporate with them. into the official religious exercise. And then comes another step. And one man, when he saw that he was laid free, went back with a loud voice, glorifying God. And as he fell on his step, he followed the feet of Jesus, giving thanks. And this was a sign. And Jesus answering said, where are not ten, eighteen, and where are the nine?

[219:58]

There is no one found to be turning the body down but this stranger. And he said to him then, arise, go thy way, for thy faith has made thee whole. What a tremendous difference. Here is a guru. And this little world opens at the very moment in which this boy, who is characterized as a stranger, as a Samaritan, therefore does not quite belong into society. Thank God, everyone would say, because he had that distance. In some way, he was free. He was not part, let us say, on the social group. He was not, let's say, sold on the social group. He had that, you know, some way he was on the move. And there, as the individual takes place, he realizes that he is being healed.

[221:02]

Something is going on in him. Again. And he then, thanks God, he takes the tea break. The others have no time to regret because they're looking forward to being reinstated. But he takes that deep breath. He realizes that what has happened here is not simply a mechanical miracle. It's not an actual event in which the recipe or the doctor has taken its effect. This is connected with the person, and this is connected with the person of Jesus. And therefore, realizing that he as an individual has received the majesty, has received love, and looking to the source of this love, the Lord Jesus, he returns.

[222:18]

World eternally is, in Holy Scripture, always that world which deviates in infinite conversion. Enter into the loose sphere of life. And that sphere of life is, first of all, the relation of the stranger to Christ as the Savior, to the one loved to the one who has given the gift of him. So in that way, my dear friends, in this moment, this American, outside of the group, he is really the one who has immersed real love in his deep inner heart, Jesus, in whom the Father's mercy has appeared here on earth. He sits in the place of Jesus, the place of our Father.

[223:21]

And then, of course, enables him to give thanks. And there is, of course, there is the new God. There is the new God. First and last is poor individuals. And for them it really is a petition. And it is a petition for their own way of living, an individual way of living. Then you see them running, walking into the, or say, the church as an organization for their social standing. And then you see the one who ascends into a completely new dimension, and that is the Elves. That is the love, and here his tongue is free, and he sings the song of that gift. And then, at this moment, he is then the one who really gives him hope.

[224:26]

He is the person, and in the depth of his personality, he is joined to the one who gives the covenant between the Father and mankind, the law of Jesus Christ, the Son of God, and the Holy Spirit. That is the faith that makes him whole. And to make him whole, that means that he is whole as a person. And this wholeness is effectively the wholeness and the unity of the body of those who are the Lord's partner in the spirit and nature. And that is, of course, also, my dear friends, that's the whole meaning of projects, right? We all start with over here being and say coming in here as connected. And then one coming in some way as a debtor. And in some way as the one who comes for the petition.

[225:31]

the word to the Father, for that he may hear. Therefore forsake not, so we cry with the blood and the enjoy, forsake not to the end the stones of thy pool. Arise, O Lord, and judge thy cause, and forget not the voices of men that seek thee. And then we come to the second step. From this, our isolation, as it were, we come to the moment in which we give this to the author. Every one of you puts the post upon the captain, and I would say that's the kind of going to the temple. That is kind of showing yourself to the priest. Everybody gives his hope, and it's being shown to a priest.

[226:35]

He takes it and he lifts it up. But you now, as members of the New Testament, what are you seeing at that moment when you give these gifts to the altar? You say, in thinking, O Lord, I have hope. I say, thou art my God. My times are in your hands. That, of course, is step. It's a step into liberty. My times are in your hands. We know what that means, our times. We have good times. We have bad times. Time is to stand out in some way as times of decision, in other way as times get determined on our life. To do it whenever the good old days, you know, the old people were getting together, saying to one another, there's a bad weather today, and there's a bad time.

[227:38]

So, we all have our time, our good times, we all have our times. We have good wounds, we have bad wounds. We make right decisions, we make mistakes. All things made with our temper, our time. And we put them in the altar, into the hands of Christ the Savior. Let my times rest in you, O Lord, because you are our time. You went from glory into infinity. You went from life into death. And out of death, you return into life, into eternal life. You are indeed the Alpha, the Vision, the Vision. You are the fullness of time. And into your violence I give my tongue. And then, in the communion, you get your hands. And your offertory and receptivity would break out of your own individual hands, putting your hands into Christ, the Lord, the covenant.

[228:50]

And then in Holy Communion, Then you receive him, you fall down before, can't you step down before his face. You give thanks and you receive him. And what do you receive? Thou hast given us, we sing unto communion, O Lord, bread from heaven. Handle in his all that is delicious, and the sweetness of every taste. You see, for it is only something in which your innermost center of your thirst is united. You receive Christ, and he is the sweetness of everything. You see, out of isolation, waking through his flame into the fullness of time, of Christ, of redemption, you come in the New Testament, and here today, celebrating Holy Mass, you arrive at a state in which this distinction between private and common, between adventure and

[230:04]

had but this power from sin. The Holy Communion is the spirit of that unity in which the best in every person is united in the warm body of Christ. Thou hast given us, O Lord, bread from heaven. Have it in it all, and it is delicious, and the sweetness of every taste. Thanks be to God. And in a certain sense, those are the Episcopal Gospels, but in a more general sense, it's about the Eucharist.

[231:11]

And it's what can go with any Sunday, actually. As a matter of fact, St. Gregory, in commenting on last Sunday's Gospel, says that it's very straightforward and it doesn't need much explanation. It was a man who came to Christ, you know, and asked that he cure his son, and that he come with him to do it. And Christ sent him back without going with him. And as the Gospel says, it is trust in Christ's word, and went home. In other words, as empty as he came, but now trusting in Christ's word, he went home and found the son who was cured at that exact time, and then he believed. and all that's helpful with him. The epistle is St. Paul's reminder, actually, and encouraging word, we say more than that, to his converse.

[232:16]

And the essence of it is, remember one another, way by, and speak the truth. And live openly one another, because To harm an atheist is to harm oneself. We are that we may. Now those two ideas, as being members of one another, and the realization that, as St. Gregory said, what was the matter with this man's faith was not that he didn't believe in God. He thought that it took the physical presence of a holy person, a judge that opposed to a sick person, his son, in order to heal them. If they didn't have the truth and a kind of physical contact, God's power will be able to work. And it's this that Christ directed in there. So I think we keep that in mind that it's by belief in the Savior and re-creating the power of God's Word, if this man went bad, we could disfix it, in a way, to last Sunday's gospel context.

[233:29]

Now, what we realize is that if we, if a priest could talk for ten minutes, or he would talk for ten minutes, every man is explaining something of the mysteries of our faith. And if we live between our 20th and our 40th year, we would get the equivalent of about a week's instruction. And if we get the equivalent of about two weeks, So it's very clear that there must be more than preaching, and that people like yourself can come aside for a while to deepen your realization and your study and so forth of the deep truths of our faith and of our own relationship with God, that this is not a luxury, it's a necessity for Christians, because so little time are we able to give. And it's also obvious that God must have known this to somehow advance.

[234:33]

And not to say it's not necessary, for it is. We hear good teachers. And to be also ourselves study. But there's more to it than can't be taught. for one thing, and there's something quite different about it than what we read in books for another. Now, as you know, the sacraments are precisely this, giving us the knowledge of God. They bring us into an experiential knowledge of God, which is an essential part of our knowing him. God, in the mysteries and in the sacrament, revealing something of his inner life to us. He himself is no thing. He is nothing. And given that telling us about himself, he makes use of visible things.

[235:36]

And in a certain way, he does really reveal something of his inner life to me, but not so as to exhaust the mystery of him. And when we come to know who then got through this life, we have to completely exhaust even the miscreant. Very few people, for example, have read a book about their spouse before they married them. And then most people will read one about them after they married them. But there is a tremendous amount of knowledge into one person's package of the other, which has never been gotten in books. has been obtained by living with them. The same thing is true of parents with their children. Almost no one has ever written about their children. They have to live with them, to know them by name. And this comes from a living knowledge of the child. Now, the sacraments, as I say, are precisely this living knowledge of God, this opportunity to obtain this living knowledge of God.

[236:47]

And one of the first things that we do as people is to superficially say, I know Him or I am with her. I know what they say, as if by living with someone, we live completely. We are each of us in a way, infinite person. And the most hating evidence of the Mountain, unchristian in attitude towards one another, is this Ideally, it reads somewhat like a book, like I know practically nothing. Now, what I'd like to talk about, then, is all this in relation to the Eucharist. And for one, it starts at a very basic and elemental level, and goes in there, which is what God does when He teaches us.

[237:47]

And if, for example, I'm going to ask you to turn and read one poem now, and do it, could you do it to the person lying behind you? Would you do it now? No. You speak at the beginning that there is some difference in the group now than there was in the First Kingdom. There's more to a human grouping of people than the collectivity, than the mere juxtaposition of physical beings. There's a bond of some kind which has to be established to make this a group and not just a series of individuals. with animes and stones and flowers, and put them together at the top. And people often are together in the same boat, as they say, or pot, but they are by no means together.

[238:52]

We are really all here. We're far from being all together. Now, this, to just live, is a step towards that, and in some way, does make you more together, and you work with a king. And tomorrow at Mass, we ask that at the time that the community exchanges the kiss of peace, that you would greet one another in some way such as that, and say just what you said, or, you know, peace be with you and with your spirit. But you should realize this, that when you do that tomorrow, it will replace the assignment. and the circumstances are essentially the same, it's a totally different act. Because at that particular point of the liturgy, you greet one another as Christians. That is to say, precisely as the person sent from God, the other person, and precisely as one also sent from God herself, you receive someone sent from God.

[239:59]

And you are yourself addressing them as someone sent from God. And so that if you do it with the same super-Christianity and lack of research of one another, or attitude which, you know, is characterized by George Bernard Shaw and others, and rightly so, as a middle-class reality, you'd find yourselves in hell. It's a dangerous thing to greet a Christian and to greet them as another way of being. We do it all the time. And we tend to take what is given to us by God and turn it to our own human use in some way or other. And saint is not only the sign of the atheistic opposite. It's the use of anything divine for some mere living thing, which we are and so are other persons.

[241:00]

And so the relationship which we get in then as Christians is quite different from the relationship we've been through as people. Now, whatever our natural enthusiasm or want or love for a person we bring to the greeting tomorrow, for heaven's sake, bring. But realize that we have to transsignify and transcend change the substance of that actually you just now did. It's something quite different. The right of being one is the same, the reality is totally different, and the meaning is totally different. We have given a new signification, a new meaning, a new being, a new substance to that which you did today. Now, the same thing is true of the Eucharist. It's unfortunate for us that at one time in the history of the Church, European Protestants, we had this difficulty on the presence of Christ in the evenings.

[242:06]

And as a result, we got sidetracked on something which was so essential and so to be assumed that it was, although part of the whole meaning of the Eucharist, was by no means a central part of it. And God did not give society to be confused about it. Now, a great deal of good has come about it, come as a result of deeper understanding, certainly. But we have gotten a little bit of thought in many points to teach me one thing. And some people even have gotten a little bit of a notion that I'm exactly right. For example, I'm sure that minds of most of us, those things which are connected with you first are adoration, material presence, and my sanctification.

[243:10]

And they're absolutely 100% in the department. But what we realize, as the Council pointed out to us so strongly, that there is a presence of Christ in at least six different ways. He's present in the congregation as such. He's present in the individual souls of people who are old. He's present in the soul of a person, a priest, and a minister. Not in me, in a different way than you at the moment. But as someone presiding over a sacrifice, presiding over that person, he is present in a way which is not present in me now. He's present in the sacrifice. He's present in the Word of God. And that means that these particular words which we hear, which we're saying, that God's now leading the chalices in the operatory and the new universities, and the colleagues and so forth, as well as He did for us, that there is a power which accompanies those words, which makes them more effective, and more deeply so, and potentially other words would be more deeper.

[244:28]

There's a power with those words. in His presence, Christ, the Holy Spirit, which is there. And He's also, as I said, present in the sacraments and present, especially, in particular, in the Eucharist. Now, what we are going over in this week is His presence, we take Him present in the Eucharist. And as I say, the various sacraments represent, or are, various ways of our being in contact with God. It is not His being that changes, but modes of our approach to Him, of which we are given by the silence. And it's important for us then that we come to know him, to experience him, and to be able to relate to him in the deepest, various ways. For a full display of our being with him under many of these circumstances, we should be able to meet him in all these ways.

[245:31]

And the same thing is to be aware of the various presences of himself amongst the models. Now, the point of this is that the way that we come into contact with God, this way in which he meets us especially, this reason for the Eucharist, not the reason, this way in which we come into contact with God in the Eucharist, gives deep the act of heeding. It gives the act of heeding. It's not in the adoration, it's not in the seeing of the sacred blood, the species that is on the elevation. That's the first thing I want to say a word or two about. The way we come into contact with God, and God reaches us and we meet Him, is in the act of meeting. And the next thing, which equally is important, and that is the central point, The central idea of the Eucharist, the importance lies with the reason why Christ instituted, the reason why Christ instituted, not the fact of his presence.

[246:48]

As I say, were it not for the fact of his presence and the real presence, there would be no going on there. But we should not stop on the back of the presence, because it should be, in part, assumed. It's something which is so a part of it, but it doesn't form the object. And it takes us in a certain way away from these two things. the way in which we come into contact with God by the act of being, and the purpose for which it was given us, the end for which it was established. Now, if we realize the Eucharist as a sacrifice and a meal, we see that there are a number of kinds of meals, and primarily people eat together and not to not to eat, but to share in a life.

[247:54]

Now animals eat together and animals are, you know, can be alongside of one another. But for a human group, as we said in the speech, there's necessarily a bottom to the bottom of some kind of a staff. For people to come together, what they do There is to share the light. There's a reason for being here. It's not going to give full or dissatisfied hunger. Now, there are various kinds of beings, and worthwhile to mention one or two. The first would be what we might call Memorial Day, 61. Some of us birthed it. And so what we do, we celebrate the fact that two years ago, or 20 years ago, or 40 years ago, something was broken, and we share the results, the blessings that we want, that light, that presence among us.

[248:56]

And we share the light itself by redeeming. Now, the past, event, which we are to remember, is present to us in our lives only, in our imagination. And in real, we do share that life with the animal. So we have a sharing of a life which is related to the last event, but the last event itself is only in our mind. The same is true of, for example, the victory dinner. Well, someone gets a degree in some of the sciences or history or so forth, or someone, you know, the debating team wins something, or the football team. And we have a dinner which celebrates that event and enjoys now the blessings as a result of the victory.

[249:58]

It's the same thing again, but the event is packed. It's recalled in the mind. And in the mind, one may have... and the meal is in some way a shared religious life, which began after that. Now, there are also religious lives, and we can't go into them very much, but let's just take the Hebrew religious meal, the Passover. And in this particular meal, In Indian religion, there is a coming into contact with, in touch with, in harmony with the divine in some way. But with the Hebrews, this meal commemorates a specific event, which is the Liberation of Egypt. And they're coming to Mount Sinai, and they're receiving out both the law and the cup. Both the law, which is covering their internal left and right, and their way of worship, both these things they see in Moses.

[251:00]

And it narrates, in other words, the beginning, the verse as a commonplace. But it's important to realize that the 4th of Hebrews, this medium, puts them into contact with this past event. And it's a sharing of the light, which is the result of, and the continuation of, the blessings which flow from this event. And they use themselves to make a people. Now, the way that they come into contact with this past event is important. It's not something that should really call to mind. But at this particular meal, they eat certain foods. They eat a bitter herb and salt water, something bitter that can tear you to your heart, that they might be reminded of, that they might experience bitterness. The experience of bitterness and bitterness caused by their slavery, the slavery of their ancestors.

[252:10]

And they eat food which is unleavened bread. of hardship and of flatness, of a light in the desert, and of the haste and lack of rooms of security that they really had, of hardship on the left and the flat, they eat a food which looks like the mortar of the deluge of evil, and they drink the wine of the joy of liberation. In other words, they really experience They have the same experiences as a person, experience the same effects in themselves as their ancestors experienced, and can this way enter in by reaching of the living God who enables them to undergo the same event. In fact, the author says, not when they came out of Egypt, but when I came out of Egypt.

[253:13]

Every Jew today knows that. It's one of the key and essential points of blasphemy. One unites oneself not to the spirit, not to the living, but to the fact. Now, the meal which we have as the Eucharist is on the human path. It's not only a call to life. It is very different to the bottom. In one of the chief disciplines, the commemoration is not only an accident. The commemoration is only the passion and death of the Christ. It is resurrection, ascension, and glorification of the Father. In prayer, immediately after the consecration of the temple, we, the serpents and the holy people, call into mind

[254:19]

of the passion that's the direction of ascension. And so we're not commemorating a past event. We're commemorating the now reigning Christ, and we're commemorating actually the expectation His return. You know, regarding St. Paul, of course, St. Paul, the human life and Christ's life was merely a preparation for his saving, his resurrection, his ascension, and continued propagation of heaven. St. Paul sometimes broke the bounds of all grammar. Someone was also raped from time to time, not in the same reason. His character was so awful, fallen, and what this was, he was bleeding, was that he committed his own. And it took a Greek person, a man, quote, words which we eat with, together with. And he says, you die with Christ, you bury with Christ, you grow with Christ, and you co-reign with Christ.

[255:23]

Co-die, co-buried, co-reisen, and co-reign. There is a real unity which is established here with us and with the Savior in mysteries of Christ's life. These mysteries. No. It is by the act of eating. And this is nothing new because our Catholic devotion has always had spiritual communion. It's not spiritual adoration, but a spiritual communion with the eating of, the coming into contact with. uh god and uh and we see even in this it has been a record around it but it's not uh at the forefront of our own thoughts uh what is the essentials in god is teachings that is to say uh how do you take this through this activity so it is through the act of eating who is coming into contact with Christ, through this in which he is worthy, which he is, which is him.

[256:31]

But it comes in the context of this being said in history. And the second thing is, the importance of this is the reason for which it was instituted. Now, it was not instituted that Christ we didn't hold. And many people have gotten talk in terms of the physical session. And you know, we talk in terms of a real presence. The faith goes different from the man's gospel. Christ is not, you know, crouched in the host in some way. His presence is grieving. And when you and I use the term substance, we're not talking and using the term substance as it was used by the fathers of the great theologians of the Middle Ages, or by the fathers of the Council of Trent. It so happens that when we talk about substance, we're talking about big action.

[257:33]

We talk about substance, we mean the parents. We mean, when we say the substance of bread, we mean what a baker would find, what a chemist would find. And that's bread. If you're allergic to whole wheat and you eat bread, you eat the hives. And as I say, that's not the score of anybody intellect that they talk about, that we talk about, but one doesn't realize that there are very few people that could give you anything resembling a definition of substance, as in Thomas Reed. For them, substance is what is physically attributable to science. Now, what the father's talking about in terms of substance, there has been a transubstantiation, a definite question about it. But we are not, these days, concerned so much with that as we are with phenomenology. It's one reason it's difficult to talk to people in these terms. What Christ did was took a rite which already existed.

[258:40]

He didn't institute the rite. He gave it totally new And they have been much different in one profound way. But Christ took a right and changed totally the significance of it. It no longer does what the bread did. It no longer does even what that particular unleavened bread did. It no longer breaks people into contact by means of the living God, the bread they passed away. It puts them, for one thing, in the contact of the living God. And it brings about that the unity between these people is the same as the unity between the Father, the Messiah, and the Spirit.

[259:45]

What is important about the unity is the power of Christ in us. What's important about the unity is the change in us with regard to the others. We are now, by reason of the teaching of this reading, May he remember what was won by the Father, and of the Son, and of the Holy Spirit. We are all covered with the white garment, to wear and to rise, to fight, to fight at the heartless declaration, and to wield our respect, to hear it, Marble table. Here are the darlings, and we are the darlings. And you realize that this feast, which is our feast of our monastery, is the feast in which God and man meet in the unique world.

[260:52]

Even worse, in this Hispanic day, everything of need, in the unique way that we still realize here in the Gospel. It is, of course, a stigma of all Gospels, from the beginning to the end, always and everywhere to emphasize that what happens to Christ Jesus is something that is shared with those who believe in Him. that they held and bought upon the veil of being destined to be worn. And they just made me consider the complex of this priesthood of the gospel that we have just read. It's so clear. You remember that the author of St. Matthew first seeing it, where it belongs, and leads us to Larry's gospel, is that of Peter's confession of the infinity of the sun.

[262:06]

You are the Christmas. You are the song of a living God. That is the one As we say, of our faith and of the very essence of the Lord Christ. He is the Son of the Great God. And with this confession, our faith and our faith, that means our entire being, that means we, everything of our existence reaches our presence. into the eyes, eyes of heaven. You are the start and the beginning. It will catch you on the beginning of our Lord Jesus Christ. And immediately he told you, with the solemn promise of the Lord, that on this walk of Peter's faith he will be in the church.

[263:09]

And that in and through this faith of Peter, all those who take part in the strength and power of Peter will walk. Instead, it is the faith of Peter that we claim to overcome. That is the first ambition, and that is the first part of the nation, and that is the promise, and that is fulfilled in Peter and his church. And then the promise was taken, and that is when the Lord turns this way to Jerusalem. after this confession of Caetarea Philippi, then the Lord confesses to his disciples that this Christos, who was tired, the Son of God, has to go up to Jerusalem, and there he has to be delivered into the hands of his enemies.

[264:12]

And there then comes, as we read in Ephesians, Christ the Son of Faith in Messiah's presence, the Son of the living God. His humility, his human loveliness, the weakness of his creation, his sufferings, his death, that he is stripped of all his glory, that he stands before the people around him as a criminal, It is the test. The Apostle, same thing that he said, refused first to say impudence, but yet he behind it said, Because you are not thinking the thoughts of God, but you are thinking the thoughts of man. If you would really think the thoughts of God, then it would be a promise that the Son of God, in his glory, begs those who the text of this earth in order to redeem those who live in the depths of the earth of sin.

[265:33]

And again, the participation. At this risk, we are the cross of the Lord who says, you don't, are not ready to give your life, lose yourself. You cannot win yourself. But you win yourself only when you lose it. In other words, we have to enter into the depth of the blood, and I want to reach there, the height of the resurrection, and that means that we shall be drawn to the passion of the Trinity, the clarity of the action of our ends, of our nature, of our bodily nature, in the exodus. And then comes, this framework comes down in the Transfiguration. A time separation not rehearsing the prophecy of banalist programming of life would evidently indicate something different.

[266:45]

Because this, what happens there, on the mountain of the consecration, is not something which is announced to the world. And the temple is a disgrace to me. Say it, you know, don't speak about this. It falls on God, His glory. So it is something, doesn't it? It is not revelation of the second coming. It is the revelation of that person that the Lord lives in and with his church during the time of freedom, his first coming between his death and resurrection and his death on the clouds of heaven. And that is the beauty of his being. What we see there, perhaps, is the slow transformation of the face of Christ as the leading manifestation of his presence.

[267:49]

of his human nature. So it's that inner royal dignity of his human nature assumed by God, which is here revealed to the apostles, to the chosen ones, to those living ones, not to the one they are praying with interest, but a mystery, a mystery. of a intimate heart-to-heart conversation, a privilege given to those who, in a special way, love one another as Peter and James. So there, in this vision of the Transfiguration, they see, we see, slowly transformation, The place of Christ is human, human nature.

[268:56]

There is human essence. And a garment in human, there is always the area of fascination. What happens there, what is shining forth, From faith is something that is not exclusive, again, in which all members of the body of Christ take part. And then, after that serious transformation, the old speaker, old Moses, who was Moses and Elias, joined a community and entered into a conversation. The Old Testament and the New Testament together, one speaking with the other. Moses and Elias. Moses representing the Lord.

[269:58]

Elias representing the prophets. Elias representing the prophet. The prophecy. The figure. That's a sign that point to the Messiah and take his presence. He confirms the prophecy of Goliath by his glorious presence. And Moses will know the law is what we have to do. It's what God asks us to do. The prophecy is a vision. The law is the realization of this vision in the everyday life. The Lord has been magnified in hosts, given by us. Truth and grace have been made by Jesus Christ.

[271:05]

Truth and grace, the truth that fulfills the promises of God, the grace that gives us the interior power to fulfill of the people, So again, the three that are parted, the three that see it, the community of the New and the Old Testament, of Christ between Moses and Goliath, the three that correspond to these, to this upper Trinity Church, Peter's speaking for us. Let us be with us. Do you want to be composed as one of the great minds? And there it is, the human kind of intentions and inquiries of what, of how, the intention of doing something, of making it like this.

[272:19]

It is not good to be here, so let us be in Christ. But what for makes difference there between the statement with good here and this input Or shall we say Peter? The man, say Peter, who did not want the glory of the Lord in the way of Jerusalem. Let us speak thus. He wanted to keep them. He wanted to keep the rest of prayer according to his own idea, according to his own law. Billions were three in their glory. What a difference. between the object and the big one, Peter, let us say, tries to do. And that is what Peter also brought us, that the mystery of the transfiguration, so I say the mystery anyway of part of the picture, the mystery of the near-living, but it has to be combined together.

[273:34]

We cannot leave together this which is built on the impulses of man. He wants to build us. He wants to do something. How many people experience also in these other days. filled with tantrums over the glory that they esteem, over the faith, over Christ Jesus. They won't be lost. They'll be drained out. But there is now, as Leo, the greatness of this circle, of this occasion, and of this gospel, says, so truly and such a great revival of Christ, That we, with Peter, as human beings, wanting good things of God to us, that we should remember that tolerance as the perceived glory.

[274:40]

that we cannot have love without, as St. Leo puts it, tolerance and toleration. And how true it is that we, and especially our dear brothers and sisters in Christ, and friends that we as a community here at Mount Sinai, we see them, we experience them, and they experience when we are truly and just so eager to build this earth on the ground. To do this, or to do that, without really and deeply, what shall I say, thinking, without sinking into the depth of the vision that our faith puts before us. And therefore we are always in our human nature inclined to junk the memory and to grow and to forget about the truth.

[275:51]

But born in history, absolutely, that the rule of sanctity and the wisdom of the rule of sanctity and the point of the rule of sanctity is that the fruits of God's Son come to glory and not be unaware of it. And therefore, let us be here together, let us think and let us see, let us look at the altar and why God We are the Bible. And let's look at this marvelous manifestation of sanctity, of togetherness, which this picture of the Confirmation puts before us. It is good for us certainly to believe that we may take our active part in it. For today let us take this model of this active part exclusively from the face of the Lord Jesus Christ.

[277:02]

Let the whole Christ be in it. The Son of God, heir of the Son of Man. And let us realize that between the two is an all. Through the sun of man, to the sun of man. And there shall be as long as what we represent nothing but man. And man is one condition. We represent the sun of man. That is good. Wonderful. What is the other point we need to say up? Up. giving it away. And in prison, in his glory, in his imprisonment, but in the trust of the child that looked towards the stone, and in the faith of the son, he is a future through the cross to grow.

[278:07]

Dear brothers and sisters, dear friends, celebrating today the teaching of the Assumption of Our Lady, I find myself always in the position, I don't know how it is with you, that one instinctively tries to figure out the, how shall I call it, the apparatus of this event, the form of the event, the physical problem, so to speak, involved in this dogma of the assumption. And we may be in danger that our imagination tries all kinds of hopeless gyrations through space. And of course we clearly know the futility of any such approach that doesn't lead us really to the mystery of the assumption.

[279:47]

It is true that maybe past generations have had a very simple idea of the universe as a limited, very structured building consisting of a story, and that there was a below and above, and the assumption as there is the essential, are then some mysterious events which read beyond the above. But that is of course for us, people and men of the 20th century, not as easy. And therefore, I think interiorly we have to do a little deep acknowledgement. But then what is, we do that in order to come to the real spiritual reality of the mystery of this event.

[280:58]

And maybe a step closer to it would be to follow and to pay attention to the fact that we call this feast today and this event the Ascension of the Mother of God. Why would this especially pay great attention to that? That's the Ascension of the Lord. is something different. The West always thinks in terms of energy. What somebody can do, what's capable of doing, and what somebody not capable of doing. And of course, the Son of God made man as a different power than merely a creature. So in one way, then, it is the assumption the creature is very taken up into heaven, and on the part of God, it is deriving out of its own divine power into heaven.

[282:13]

Now then, I say, it may bring us a little step further, especially then if we compare the two. The ascension of the Son of God, made man, and the being assumed into heaven, taken up into heaven, of the Mother of God, of Mary, the creature, the first, as it were, of all creatures. And if we stop for a little and think about it, the ascension is true. It is regardless. turning to his son, who has become man in obedience to the Father's will, and which has taken upon itself human sin, has suffered its agonizing death in order to overcome hunger,

[283:26]

And these essentials then allow the completion of this victorious immunization at the right hand of the common man. In these two days, members of the community are aware we listen to true interesting, shall we say, interesting is not the right word, but to two talks. One was given by our Father David and the other by Father Dan Gary yesterday night. And one was that led us into the world of images. the world of creation or is it there sun up some way in the mother of God the church there was the garden and there was the city and there was the woman the woman in Christ and then as an unfolding of the mystery of the church

[284:49]

and of all that richness and that beauty and depth which divine wisdom has impugned and rejoices in here in this created world. And the other one yesterday night was Father Bergen and we all feel, we all know that they are unique and extraordinary. man, mind, that enters in a sensitivity, realizes and suffers. Suffer, I don't know what I can say. It's a different field from what we were introduced in by Fr. David. It's this period of sin, I mean organized sin.

[285:51]

I mean power structure was one of the key words that came up again and again in this talk. And the incapability really of man to deal with tremendous evil, social evil, which are the most acute real manifestations of the deep-seated inner perversion of man. And we were led, in listening to what he had to say yesterday to us, we were led with this feeling of being unable in some way to deal with it. Here are simply power and structure, and they are tendency, and they are passion, and they are survival.

[287:04]

There is an explosive situation over which Man really looks at it sincerely because he has no control over it. It is therefore a realm which belongs into that realm of the Lord Jesus Christ, who as the Son of God made man, is in its ascension installed as the King of this creation, the king of the new world, the one who, in that way, destroys the gates of hell and enters into that new staining power that God the Father gives, so that he may give a high priest

[288:08]

who through his infinite and absolute creation said that God is able to renew mankind, to send out that spirit, divine spirit, creative spirit, which renews the face of the earth because it is able True will you to transform the most interior, in the interior of man, what we call the heart. That is enough for me. And so the triumph of the ascension is the triumph of the God-king. But the triumph of the ascension is of a different nature. Because there, and what a beautiful, wonderful thing it is, the son, as it were, turns to his mother.

[289:18]

And he lifts her up. He, how can we say, he loves her. With this tremendous inner affection, love, there is an immense compassion. But all these Jews, all these Jews, all this time, give without measure to a creature. And therefore it also has, and always has, the enormous measure of the creature. So it is not, one does not have these notes of the Basileus, of the all-ruler, which we see in the mystery of the Ascension, and which we already see in the mystery of the Transfiguration that we have celebrated on the 6th of August a few days ago.

[290:33]

and Richard, as it were, our other patron. But the two belong together. The one is the creator king, and the other one is the mother. She is these two. She is the creature. She is the one that is born in the hands of God, the potter into the most precious Beautiful message. And today, our joy today, that beauty is being poured out over the first of all creatures, a woman. Now, what is this beauty? And there, I think we should go to Father David's talk again. And he just... to land there, because infinite are the ways in which we can approach the mystery of the miscreant, the door of our lady as the queen of kings, that is, as the ideal cost, the creature of all things.

[291:55]

There's the garden, and there's the city, and there's his wall. And what is the garden? The garden has this beautiful form of the idyllic form. And it is what we have, when we see here, in the late 80s, during the summer. For example, we see our Father Lou, who is great, he has a good culture. He has a plot, he skied off the property, and during the winter, the time has been A lot of maneuver. All that is part of it. And then comes the strength. And then comes that care that is given to the little planet that has been raised under the particular rule

[293:07]

Usually here, or Veranda, St. Peter. But I knew indeed it would be a flower. Greenhouse. A greenhouse. And there these things, there they grow, you know, out of seed. And that's the very scale, that law, that all you can feel by the way, that is creature. That is our world in which we as creatures, we play and in which we work in the soft and loving embrace of the one who died for us and who rose for us. We are as Christians, we are God in this world. We don't, in some way, want us to know he's carrying the load and the burden of the sins of man.

[294:20]

We can. But we can't under him become an instrument. And one of the instruments is this magic and purgatory. that was always already in the garden of Eden, next to the meaning of this garden. Verity and cultivating as a way which we as creatures anticipate in the creativity of God. But in our world, as creatures, not still living to be creatures. And that is, of course, a walk of our lady and her shirt, and of our life and mind, that they are God and us. And that God and us, we serve the beauty of creation, we serve the tender love and the glory and light of wisdom, and the delight of my wisdom shines forth in the flowers and in the bushes that we have raised in

[295:32]

They are in the valley in which we live. Then we look at the city. In the city, of course, there is something bigger, I say. There is building. Only building brings about the city. And the city is a place where man as man dwells. And there, the William that appears in the scene is really and truly human wisdom. Cadet is his character of universality. It is really and takes in the whole and embraces the world. The darling guy is always bound to the little plot he has to pull. And he gives his care to the little things. But then the city is a bigger thing. That is architecture.

[296:32]

And architecture is the summary of all arts and of everything that is at our disposal. So that is a new level, a new level of wisdom. And that new level of wisdom is in us, is in Our Lady. It is that all have wasted care for human life and anything human being of human society, the building, building of the church, and the city of God here on earth. And into that grows, and will always be, it grows and grows the education and formation of the priest here, of our created mind. There is the power of using things in one's own way. There is all these intensiveness of higher occupation of man.

[297:35]

But all that is in us is the reflection of the devil. and the all-engrossing power of the divine wisdom. But then out of it rises then the woman. And the woman, as you remember, was always represented, various pictures that we saw, as the old ones, as the woman pray. The hands not busy with the work in the garden, the soil, nor the hands lingering in building up the city, but the hands lifted up to heaven, lifted up to heaven in a gesture of absolute opening and of complete surrender and giving. And that is, naturally, that is the great, that is the heart of all our creaturely delight. That is the inner heart, the ascension.

[298:38]

That is why Our Lady is crowned. What is the crown? It's the crown of God's glory. How is this crown of God's glory? In her, through the hour of prayer. It's as simple as all that. So let us be glad and let us rejoice in the celebration of this day. And let us, in the spirit of Our Lady, in the spirit of the Ascension, Enter into that, I'm going to say that paradise of created wisdom in which we play as children, as creatures, but with an infinite joy because the one who takes us into this new world, the one who takes us up is the God made man. of a brother who takes us everywhere. Let's go and chapter around to continue some of the commentary of the Constitution of the Church, Apprentice of Longviewism, and then we'll go to chapter four on the days when it was done, when we spoke about it.

[300:19]

I called your attention to it that The Christian church is, according to all of its own, has a very distinct nature and cannot be compared, certainly, with any social, political, or national religion. We realize that the political Community life, the life of nations, was very distant of the swinging of the concentration of power. And what we had through the socialist illusion of power and authority practically disappeared. I mean, the human society and the pendulum swings from dictatorship to anarchism.

[301:29]

It's an inner movement. It's a very simple direction that's supposed to be made. And then, what we call the Constitution, for government to see that as a geopolitical and justly established balance, which would be very unobtrusive and absolute, absolutely. So, the church is different. The church of people of God is like words on different things. It is the principle of the Holy Spirit. That who is there is the living water which flows out of the body of Christ, out of the heart of Christ. And it is this community of the Church, it's the water of the blood of Christ, to be said.

[302:38]

So it has a completely different character. It's beyond any struggle for supremacy or struggle for survival or the right or the strong or the wrong, any kind of competition. That's it. It goes the other way if it happens. There are steps for the inner structure of the church. Naturally, there is always the temptation, where there is authority, and authority as such is always good for the one who is in authority, a temptation, and a temptation to demonstrate and to establish a power structure from their own self, or from his own self. There is temptation, and there is But because of this dictation, as the legal cabinet orders, as the crevices, the crevices, and the ways, and the social life, the general principle that are followed by power like the widest mean number,

[303:56]

is injured, covered, and therefore should be excluded from the community. This community diagram, for example, is a great understanding. Therefore, it is a good friend. So the rich boy, of course, uses the term in our own NSUs, and it's understood by them as poor, excluded, or kind of a problem. That, of course, is not the case really within the Church. The Church is immoral. And immorality is the consensus of the Reformation, and these defenders have a function. They thought they had it. They are weak. They are helpless. But these values vary. Structural are annoying. There is value.

[304:58]

Can you connect with the church? And it comes meaning we are loved. in the line of Peter's competition. That is always the verse that you know well. It's in Luke, in the 22nd chapter, verse 24. That, with there, I do not have the violence, but saying this in our spirit, in our spiritual structure of the church, in our position, in our beliefs. Now, there arose also a dispute among them, not the apostles, which of them was reputed to be the greatest. That is their determination. It was not with the great concept of truth that this temptation would come to pass. And why did the apostles anticipate it when the diacritical But he said to them, The kings of the Gentiles lord it over them, and they who make the tongues of boys and women there are called judicially bad guys.

[306:15]

But the Lord spoke with you. You do that into the new generation, but because of third generation, On the contrary, let him who is greatest among you be carved as the earth, and him who is the chief as the earth. For which is greater he who will climb the table, or he who will serve? Is it not you who will climb? Is it not in the society there? What are they in your midst as you serve them? That is, therefore, the Lord is there in the head of the church. He is sent to bear the pattern in the spirit. He is the being. He is the head of the church. He is king.

[307:18]

He exercises our power. He exercises power. Right, how does it agree? Of course, the character of power can be changed. The mind is the first. He serves, he exercises his power by the other portion. By the other, it is blood for him. So it is the land that rules. And that is the nature of any kind of, let us say, creation. So, So that they must be created for our... so have they done give you the words that... so characteristic, the function, the personality, the form, the state, the knowledge, the logic of faith.

[308:20]

But rather, we are telling you words in your choice. For in faith you stand. So that is, therefore, that characterisation. And this, that if you want to offer it, then you must hear of it. So now as to how to explain that in written language, when you read book, you probably will learn well. That is because of the time distance I have to work with. So we see the kind of the cross, the cross of dignity, the cross of function, where all kinds of glory survive, which from time to time, again and again, have to be entered down to crap over. But by night, they were in trouble with everything. By night, they were in trouble with everything. All [...] night, they were in trouble with everything.

[309:22]

All night, they were in trouble with everything. [...] All night, Thirdly, having set forth the functions of the hierarchy, this holy standard has a direct connection to the status of those faithful who come to relate. Now, the word status here is a contemporary English and Dyslexic status, Now, we know very well that this work started, and it's a tremendous list, of course, playing a great role in medieval society. It started, for example, also in the church, kind of law.

[310:23]

But it's usually considered as if, for example, if you have a law that props to the description of the status of a religion, religion, it cannot be stopped, but style, priesthood, religion, Why is it religious state? And the description is as the star of the universe. It's a stable world for all of us now. So there you have the being of God, the work status, the status of being. Therefore, it's certain that it's either by law of government, by custom of government, community, status of life, society. In your society, or we speak of the other parts of the population, various mid-nations, the court, the giver, the caretaker, the warden, the order, etc.

[311:47]

That, however, in this status, the protestant movement, the plight, the leniency, God then died only in a very big number of sins. Because, you know, we are very lucky to have a lady who helps us with this. Corporealism, in many moments, just don't we, the common way of life, as in any way, we stay in these, these, and we want to close the definitions of our status in religion to the very beginning. The laity, of course, wants to avoid it, wants to revive the earth's dangers. In this context comes the words to emphasize that the laity, the Christian laity, is not what on the Old Testament, here, of course, the bad. Actually, it's just a kind of unwar of violence.

[312:52]

You know, it's a status before God, but the status of the laity in that way of the Christian laity is not valid. through baptismal cult, is still relevant as we introduce the baptismal rites, the sanctifying rites, the sanctifying rites in the congregation, the community, the congregation, also in the functions of God, the royal functions, the priestly function, and the biblical function. And in this style of speech, God speaks of the crisis within the team members' estates. In this text, the Council of Parsons want to speak about the legacy, speak about the legacy as a statement, or can say, or have to emphasize the common dignity of the people of Darwin.

[314:28]

There is a meaning in this text. It is explained more in the Middle English, as we said so far, concerning the people of Darwin. applies equally to the laity with which it's enclosed. For what is meant here is this common, common knowledge, in the functions, spirit, process, or process, which are common to all. But there are certain things then, in constant learning, in which the laity, in a particular way, should put the laity's And it's out of plan, again, intentionally, both men and women. Both men and women. So that's in that way, many women have equality of state. And of course, again, it's a very important Christian, you know, Christian principle that the

[315:30]

Many in the Revival Church, for example, are not separate. For example, in the New Hampshire Confession, it is said we are only the men who participate in the divinity, the second law, and the part of being part of the followers of one another. And then there are also the disciples of one another. The women never have no spirit. of Mohammedanism or whatever, every single Mohammedan is, by the nature of its religion, is himself an apostle and not a teacher. Of course, we feel it very much right now in Africa with the spread of Mohammedanism at the banks of Mohammedanism. He is filled with a great extent of that, especially the sacraments of praise.

[316:37]

It might not exist, but there will be every one, every member in his life's history to be praised in a possible teaching. And also, in the time of prison, the same as the nation, they are in touch, actively. And that is, to my understanding, the greatest way, the point, that's the end of the war. And of course, the war ain't just two of the chapters who are of the Constitution. of the church is that this realization of common faith should by all means be strengthened. And in that way, we as Christians go a step further and we don't limit it to men. That's what happened also in Judaism. They said religious, civic, religious function Except for me, a part of me is not a part of me.

[317:47]

You have received, you know, the condemnation. That is not in front of all of us. For the emperor that is given that book, then he had written, by written on their situation and mission, Situated in that complete still mission. That means to have a situation in love. After this brought about by a confession of their family times and so on. Because of the spiritual circumstances of our time, the foundations of these particularities must be examined more thoroughly. because the specific circumstances of our times is, and then everything is being done to get the mind back on its feet and push and shift the weight of the consciousness of the Christians into the family.

[318:54]

And the Church is not free, but we all are pushed. backward to bring us onto common and understanding consciousness. Then he said, for the sacred pastors know how much the deity contributes Through the way we care for the entire church, through the power of the earth, it is indeed anticipated that the role of this other lady is not bad, but that the role of the lady is an active role. We know that a relevant topic to the various limitations of the theological contemplation, in and in the opposition to the concept of the competition, which explodes especially recently, or, for example, in surprise of this theology, may be influenced by certain discerning concepts,

[320:05]

As hence to explain the defiantly sacramental realities were there. The priest, you know, the priest is the act of God. And consecrated in sacrament, and the lady is the act of God, and received in sacrament. Unfortunately, this kind of picture has color in the eyes of the church and has therefore to a great extent implied that they will not live. They are therefore not simply out to receive what they ought to. And that is there, of course, evident wherever the Holy Spirit is or can be found. And, of course, there will be any eye of truth. Panthers ought to know, and by speaking them, the Panthers are to remind them, that they themselves were not meant by Christ, which order the Lord, the Empire's daily mission of the Church, to lose to the world.

[321:22]

Thank God. We don't have to say that. It's a problem. It's a tremendous relief. Thank God. No, they didn't sell that mystic, no, no, no, no, no, no, no, no, [...] They understand that it is their original duty so to respect them and recognize their services. Now, the French paper did not accept this, of course, especially the working room. They were leaving the country, a kind of confusing one.

[322:25]

comes to the end, shepherding that is even mannish in the taste of dinner. But where the God is set, I mean, certainly in the veneration through this flock of sheep, the shepherd breathed in the open ground. And therefore shepherding that was famous in Buddhism. They say, look, the crows, the crows are going to get you all on the back of the sheep, but they stay together. They want to run away and poop. And to get it right, Shepard's calling, well, the thanking note here is for shepherding is passion. And then it is to pasture. To pasture, very good. And I think it's a much better expression. And it's not what I thought was the original.

[323:27]

It's not what the original wrote. And that means that, right, that way, to feed, to feed the living. And it is immediately one of those characteristic things, you know, that we have to be very conscious of. And the essence of the past work of it is not to be a leader. The essence of the past work of it is to feed. It's completely different. In one, there are people of unity, and in the other, there are people of common law, and so on. In the other, there are people of spiritual communication, of giving the spirit. Therefore, what I mean, what gives the doctrine of the Acts, to give to the street, you know, what they really need, that's food.

[324:29]

For they're always there to love, to provide, Then I'm clearly in my consciousness, with the same eagerness and proudness of consciousness, I begin to flourish, to begin to work. And then the next day, this long day of the exercise, the same function by feeling it, and the inspiration came to that. That's, of course, all zero kinetic image time, so exercising is so important. Christ does not exercise function beside the end of the church, unless the end of the church are a law, but by the communicating mystery. And that is objective, because the pastor, what we're saying is that God Christ does not communicate this.

[325:31]

communicates the spirit of Christ. If all the three communicate the spirit of Christ, it works for the world. The spirit is not the world. The world is the spirit. The world is conceiving. And through this, in our conception of the world, we spend the life. That is better. That's the feeling process. Therefore, feeding the grateful, And recognize their services and charismatic gifts. That is, acknowledge. Acknowledge the gifts that means there is a need in that world of faithful ears in the heart. There is a discerning to be served. what guilt and what good respect wants to work through this one, through this one, through them.

[326:35]

So it is therefore the attitude of abomination, not the attitude of simply of somebody who supposed that this name and this is evil. That's the supposition almost from the start. And there they were, but it has to be put down. So they are not agnostic, therefore they suppose that every layman who has a certain is intended by God. We live in the story. It's telling. And there the way is the duty of the pastor to see where is his place in the alternative world.

[327:45]

And in that way put is the use of his personal capitalism in the circle of the whole government. and that all accounts of negative behaviors according to their proper role may cooperate in this commonality with one another. I would say more strongly, cooperating in this commonality with one another. Therefore, the church is lost. They can't absolutely feel it, if they are failing or not. But the church is feeling in a God-loving, as an undertaker, a commoner in the world. They can't be crossed in the same way. So we, with one heart, so that they put law and real power, never the virtues, in commune, you know.

[328:52]

Whenever power and law and power and political faith is used, there will happen still, what is described in the first book of Maccabees, Maccabees, you know, that Alexander the Great, you know, comes up, and why, you know, who is the, be blinded by the glory that the entire world will face this time. There's a world, a good one, who will have the experience, you know, of dictation. That's exactly what I am. There's a sign which means there's a sign which means there's a power and there's a So that we must all know that in this concept, there should be one heart, which brings you in a living world.

[329:58]

We must all practice the truth in love. And so go out in all things in him who is in Christ. Practice the truth in love. And it is the other people now, serving now, that is the way in which truth is created. It's such a beautiful concept. It immediately shows that truth, not simply truth, is living against the existential truth.

[331:10]

And that truth in itself is cut just a inch at a time. And now it's something that enters into the whole world of life. And the way it expands to the edge is lost. Yeah, and that is the reason why in the Epistle of St. Ignatius, to be good, to be good. At the moment, the whole church is called back. Beautiful way that she said, no customer, only where it's addressed. His community, his parish, or where this character is specified. You are loved. That means you are loved by the people. You are loved by the people. on the couch of such the sea, and so over and over again, in every state of life, that as an real cosmic universe, the power will from any, the whole of the world,

[332:26]

He closely joined it together where we joined the good system according to the functioning new measure of each state of power, to write its inquiries to the building of office, to the building of office, says Hitchcock.

[332:44]

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