I don't know. [...] Because of this, there's some tools in it to dwell on the concept of time and of the other things, to build order. The order of forever, but also the general idea of the monastic order of tools. Because they only have, again, many applications of this concept of tools and persons, I would like to explain to you and to put before you for your consideration.

[01:11]

As we saw this morning, the idea of contemplation is naturally to be applied to prayer, because prayer is that meeting between the heart and God, and also between the people as a whole, and the God of recovery. And then I pointed out the distinction of the Old Testament, which also is still actually in the Jewish scriptures. The prayer in the Spirit, which is what we call the Last Repurah, produced by the Holy Spirit, not bound to time and space. And the other one, the prayer in which we rise to the Spirit. that which can be started and the truth has to go at any time. The profundity of my writing, although the text I have found to you alone, to say that doesn't require much of an English tradition.

[02:20]

The New Testament, of course, continues with a general distinction And as far as the realm of the Communion Prayer is concerned, it's also is and has found a capital formula. The Apostles asked our Lord Jesus how to pray. The answer is to pray, pray with us, ourselves. So there we have another symptom of this paradise of prayer which is presented throughout by the word of God into which we draw that in the Old Testament we have the psalm and we concord we have the inner harmony between the mind and the psalm and the words if we were to request them to be reached in the course of prayer. But it is not only in this way, not only that we have our prayer, because there are other prayers finds in this way also in the New Testament a certain

[03:30]

exemplar of certain norms of the All-Father, but it also is, therefore, a complementary form of worship. That form, once again, is given by our Lord in the command, ''Do this in memory of me.'' ''Do this in memory of me.'' So there is, again, a divine centrum which is, as it were, handed over to the Church, that the Church may celebrate it. Truly, therefore, and make it in this world our own. Now, indeed, we come to these prayer informants, I still also wanted to mention that we assume we have to consider another aspect of this more comprehensive concept of contemplation. Because if you try to take contemplation in the, and contemplate a lot in the, as I say, at present, traditional form, in the more, let us say, psychological world, then the point where, say, you land up with the idea, the superstition, that the value of the prayer depends on the degree of spiritual energy.

[04:58]

so that, for example, automatically a mental player is higher than other players. And then, of course, Dr. Fulbright also had a point. Remember that in the famous encyclical, The Power of the Throat, in a book, maybe after a day of the liturgical night, it was stated that the common player of the throat the continuation of private prayer here. On the other hand, it still entails, now I don't know exactly the term of the use there, but of higher importance than private prayer. There is another principle, which qualifies as essential in the friction of our pain, which our Lord has expressed in these words, where two or three I gathered together in my name, there I shall be in their name.

[06:01]

So it is therefore the unity which I speak here, that the gathering of who are free in the name of Christ, that means again, you know, I can say in this act of contemplation in which the community is here, is united to the throne, in the name of Christ, that this community and the prayer of this community has a special promise towards the presence of God. And therefore, the spirit of charity, the spirit of charity evidently is, once again, the prayer of the Christian. The two or three are gathered together in my name, that really doesn't mean that each individual in some way is interested in Christ, and they just happen to get together, so it means that the charity of Christ binds them actually together, makes them a community, and in this spirit, they are called by the Heavenly Father, because this is the prayer, this is what is read, filled with the presence of the Son.

[07:16]

So, then it clearly indicates an actual, what we call, contemplation. Words are the unmanaged, awesome element which you should not forget. The root of God, clear, as always stressed. Words playing together, in some way, can be in many ways. Accidental words, not of course essential words. But accidental words can be, if words, rather, don't always reside within the past, and will be in the future. To them, the future, who thinks that he is the one of the world, can go in and out of town, and goes the other direction, pulls back, and on and on, and always returns, which we know from our traditional experience, and also rural, and all that, and walks off, closes, and on it will take certain distractions. But one can see here, too, that these distractions, as such, are not accomplished by all means put to avoid.

[08:20]

You see, if you end up to approach prayer with a certain thought and certain idea of contemplation, then the distraction is very bad. Then it's very, very bad. And therefore, to prayer together, you see, you cannot avoid distractions, therefore, avoid falling together. But that is not the logic solution. The question, all of that, is just not logical. When our Lord most truly would have advised, you know, each of us to pray, you know, then everybody go on his mountain and do prayer. But that is not true. Two or three of us together sing my name, then ask the Father. which the NGO, the NGO, the NGO... So it is the same basic idea that you also have an employer in the Old Testament concept of employment.

[09:26]

You know, employment, the sampling of employees, in that way, a community function of employers as a whole. Well, tomorrow, of course, they should get me a loan. Now, at least by today, you know, to have control room, that's all you have to ask ten people, you know. Because there's two or three, you know, and that's behind St. Petersburg. Well, what about numbers, you know? If it's not ten, if it's two or three, it's five. So, in that way, you see, because there's a lot of grain there, it's really something where It is an attitude, it's not the rabbinic attitude, which dominates, or at least goes on to concern sinners that our Lord has given to sinners. Now the other idea which is there, so that's one, is to let us know that a spiritual author has been representing the value of their disclosure. Let us not overlook the inner theological value

[10:33]

all come united by the name of the prayer of the Church. The difficulty that we have today concerning the prayer of the Church comes from an idea which to my mind is an exaggeration in various directions of the idea of prayer of the Church, of peaceful prayer of the Church. That idea of peaceful prayer of the Church is especially in those times when the common law, you know, took over, and invaded also. We are the last player in the life of slaves, which in the States, of course, is not so understood, you know. I still remember the hot debate they used to have upon us, you know, with the Serbian communists, you know, Danish communists, among the others, who who said the only complaint concerning the church that he held that there is nothing of common law in the church.

[11:34]

In other words, he found that there are still too many fears with all common law. Now, I have been the child of the Second Vatican Council ever since I was eight years old. And so therefore this is, you know, what is the official prayer of the church. And then of all kinds of expressions, the church becomes the official prayer of the church. For example, you see a poem, you know, in his in this anti-office talk, you know, going up and down and having a little bit of a book, you know, and then, because of the officer, I always said to him, you have to be going one way or the other, you know, it doesn't have to have any towels, you know, but the nook has to move.

[12:36]

The rest of the panel, you all probably see it. That is because that is canonical, you know, the minimum of publicity to a person by a somehow, you know, a shortcut. So, it was a great, great thing, and I ended up on the demonstrator, too, La Bialica, you know, and how La Bialica made me, you know. So, there is that. Well, that I, you know, then there is now there goes this Thunderbird Zoologist at the tree, at the chapel, and so on, see? And he goes up and down in the apple orchard, or the reflectory, that's where we are also. You know, it's the same, you know, and then there's Rabialis, the repairer of the church, you know. One of the, of the congregation, congregation. Or if it's in all, you know, but nobody knows, so we use the least thing, you know, that's the, that's the, you know, that's the book, or abbreviated, you know, that's alcohol, alcohol and booze.

[13:42]

And they, that is how they are doing it, you know, with individual mouths, right, the official biographies, that nobody understands, you know, the great majority of the, of the people have no contact with this, you know. And then, as we may be later on, We all get together in the church in the evening for evening devotions, but this evening was not the official prayer of the church. Of course, maybe God is always a little confused about things, you know, and we have to see things like that. One of the good things, again, you know, today is, and maybe that's what I thought this morning, first of all, we won't conceive that the official prayer of the church, more connected with the idea of spiritual, the idea of absolute unicornism. Basically, then there is certainly a new belief in all our prayers in spirit, you know, this absolute unicornism, you know, that this order of the universe, you know, is the prayer of the church, of the community.

[14:48]

But of course, the canon is not the same, but it's consistent with what we believe. And to defy the prayer, it's, you know, with their development that they can play. Not always through the interfaith or the book, you know, or through the development of play. And of course, especially today, in the parishes to mine, it goes through, you know, all the gurus, all the secular clergy. Those gurus or the secular clergy would be conceived in such a way that it can become an effective in his regular, ordinary things, the prayer of the community, the prayer of this congregation. That's what you ask for most in the world. Yet, I also compare it again, you know, a wrong concept of content of his life, even thought, you know, the monastic school building, of official prayer of the church, all the priests and the section of priests, who then at the same time on top of all this official prayer of the church schoolhouse, in the vale of the marina of this congregation, outside of that, through many other kind of private societies.

[16:02]

So, therefore, there should be real honor. who brings the idea of the diocesan faith in that he is the leader of the people in prayer. But he isn't the leader of the great people in prayer, but he says the official prayer of the church. Anyway, and you have to also take out anybody knowing what he is talking about. This doesn't make sense. So, what do I do now on the other side? You know what I'm doing. It is not necessary in any way that we will never seek prayer. We should, you know, I mean, become then the general prayer for all, because that's the official prayer of the Church. We can have, let us say, official prayer of the Church on the part of a congregation of nuns, after all, a community of nuns represents the Church, you know. And therefore, this kind of doing, I mean, is unicornic to Islam.

[17:05]

isn't our idea, which just doesn't agree with the very nature, you know, of the community player. Because, what is community player? Community player is nothing less than a player which goes, you know, by a jungle versus a church, which in some way is an abstract concept. If it comes down really good, And let us say that, and it's been ordained most of us, it's concluded by our Catholic clergy here in the world, it's the prayer of the Church of Rome. But very later on, when we go to Byzantium, or we go to Istanbul, or we go to other places, it's just there for a month or two, since all of the Church, but this prayer, for that matter, it's not the only one. Why? From the prayer of the diocese of Rome. The important player, in that way, is the player of this community, certainly under the supervision of the general diocese of the future.

[18:10]

And it's clear. The future of the Nambra is the highest good, rightful god, worthy king. And it's good under the prophetic tradition and concept. And of course, it's also true that then, just to give one convenience, such as in a certain context, When you gather together in the form of the Patriarchate, for example, the Western Patriarchate, too, it is also naturally, it is absolutely clear that these various Patriarchates will meet a new head, who, for that matter, will be the Bishop of Rome. That's right. First, he will be the Bishop of Rome. He will celebrate as Bishop of Rome. He will act with it, but by a strict plan. That the Pope, you know, commemorates the Liberty of Rome does not mean that the Liberty of Rome is re-officially reputable and restored.

[19:11]

That should be the conclusion of our conference. Because there are two different layers to this speech. The books of Rome celebrate the Liberty in Rome that rule, and the books of Rome according to the right of the city of Rome. That is absolutely right. But an old democracy has what is its function as such. Its first function as such is to invest in the Oriental Church, as always, to be the protector of all the various traditions, and also the prior ecclesiastical traditions all over the world, in the world of Christianity, as well as the universal rule of the Church. Not to make you a particular liturgy, nor the liturgy of the Empire, but more the one who watches over all the liturgies of the world together. And first of all, come to think of it, to compare it with the studies that is in the Acts of Chalice together.

[20:14]

So, the whole point is to know if the birth of nature The liturgy, of course, the official prayer of the church, therefore, is something which is often inbound, that's what I wanted to say, to certain holy groups of people, as I said, parishes, as I said, dioceses, as I said, monasteries, and according to these various religions. Unicodon is involved, but I'm asking in an ethnical way, or a local way, a geographical way. What do I naturally want is the way in which humanity is built. Identity can also be introverted, or you can go way beyond, you know, to say, now, I put this order of my idea, but even rather add it, You will be living under other circumstances. Who is there for a deep conversation?

[21:16]

You look like you could say I should be good for it. Well, then, you see, you may seem to be waiting at an orderly farm in a distant void. It may be a good method, but what proves other attitudes not official, therefore, is just part of the book, just part of the book. That's what that's going to do, isn't it? No. It's completely different way of thinking. I mean, I don't want him either to accept his present attitude. You know, I mean, I would go to the authorizations, of course. No. But I mean, there are certainly ideas which come in more and more clearly into the core, and which we have to keep in mind. Not to become out of weather, and not to purview the recorded material, of course. But I mean, the only kind of a real, real construction, real modeling of the Middle East, real basic ideas, have to become clear to us, and then we are able, maybe, also to find the right solution. Now, therefore, when I say tonight, you know, it's one thing, really, which is what I'm trying to do, in which I'll just present, for example, the order of the hour, here tonight, a little.

[22:27]

And if, on the same letter, you know, we start to realize that, say, it's noon in the most central, most important hour, of this general contemplation that we are kind of horrible after, that we are looking forward to. Now, if you consider it, you know, and you have in all of these, I mean, on one side, you know, you have this sort of justice, both the possibilities and the liberties of local laws, of local customs, you know, of application to the rules of the time, in this respect, and so on. But on the other hand, we have, of course, the other templum, and this templum is now, first of all, as I say, sovereignty as a whole. We, for example, this coming month, the coming spring, the first Sunday of April, we should the incorporeal, adore God all the way through His angels.

[23:31]

That's the one. The other half of the verse is trying to glorify God. So they are to all of us, you see. They are all of you angels. Adore us, the Father. That is in heaven. That is the heavenly kingdom. And then we, of course, come into it. We have the earthly kingdom, and that is Father. For me, it's the holy system. Dying somewhere requires the ending. That means, and then rejoicing. That means, join the good and evil in the response. The rejoicing is a tactic. The rejoicing is the resourcing of the response. So in that way, our liturgy is beyond that. It is, on the other hand, an equal answer to what one may call the heavenly, heavenly liturgy. And it's very important, too, to be uncertain to account for a little more, you know, next year, when we now pray on this plane, on this earth, in this time.

[24:38]

But then this prayer, which is to say, in some way, this came from the God, is an echo to what we call the prayer without ceasing of the Angelus Cross, the praise of the glory of God. both unfaithful to prayer without stooping, or praise without stooping, and ears in agreement, if grateful, in a way which, to pay time and space, to know swiftness, to the seduction and vastanity of the eternal city of Yehudah in heaven. By that point, of course, then, a little devotion was turned into a little objection. Oh, in what way? You know, I'll do it, for example, I'll ask you a question. What is it, what role is this employee client also responsible to a investor? Who do you turn? And there, we have to go much more into what kind of role it is.

[25:42]

Now, that might be a little philosophical, but at the same time, very practical. Because we all live in the present. And it's important what we do with our time. And what we do with our time, it all depends on the way our time is, and how we understand our time. I'll just give you a few biblical Old Testament ideas to talk about. We have, as the Romans say, the glory of God, the glory be to the Father, and to the Son, and to the Holy Spirit, and to God. So the beginning is now, and as I do, Words without end. Words without end. What is that? [...] In the present time, it's a completely different circumstance.

[26:48]

The time is in the old testament all in religious scripture in general, but there are differences in the things we've done. Korah, you know, how he walks through time, there are differences on the other side, but everything is normal. But you have to keep in mind, you know, too, that time is not a mechanical nature. There's lots of kind of things that one wants to know, and one wants to pull out, you know. And to pull out the handle, it's all flowing along, you know. And losing incessant, [...] incessant It's rather recent, and it's good, you know, as far as you consider time as a measure. But that's already so drastically over-conceived that time as a measure is only relative, it's only a relation.

[27:58]

It is not something and never say, object with me, is it? It's a relation. It's rather something made up by the mind. but not without a fundamentum. But what is the fundamentum? That fundamentum is who, what, what's collected in order to be taught. Don't want to. Or don't want to. Or don't want to. What is don't want to? Today, when I will speak about its infamous form, about that form, and what will become built in all of that form, as is obvious in time, what time will be funded from the philosophy. Because Mr. Lassiter makes clearly this description, time as generation. What is generation? Generation is existence. Existence. Then it's true what you've been talking for. Generation is Existence continues.

[28:59]

In a certain way of existence continues, race and race, or a certain species, at times. For example, what we call a temple is the existence continuing of a corrupted or material being. What we call iron, you know, in medieval language at least, Where do existence come from, you ask? An angel! And that's why, you know, it's corrupted. And it's sinful stuff, you know, to say. And therefore, then, what is there for me? You tell me, you know, the essence of evolution? One is as it became? Only existence and the kind of existence which is there, within which all you are, which keeps being, continues. And there is a problem to have to apply to the idea of time in a descriptive way. Clearly, what makes an April?

[30:02]

Even we, in our own language, we speak, for example, of the April of the end of Napoleon. Why do we speak about the end of Napoleon? Why? Because in our European output, there is Napoleon, that was so-called the genius of his spirit, you know, and this spirit takes over, and takes over, let's say, the adventures, you know, the historical development of this world of politics under his influence. And therefore, whatever is told and happens under his influence comes to face the era of Napoleon. You know, they would say, well, of course, it works people, right? That is in the Old Testament, you know, where only the ages, you know, and how are the ages characterized? They are characterized as generation. The Old Testament speaks about generation.

[31:06]

If it wants to, if it speaks about the various, the only of the story to come, and the narrative, the generations of Noah, the generations of Abraham, and so on. So that is it, you know, it works there for a thousand years. And this power will be permanent. It will be an ever-staying peace. It will be the spirit of decay. During the second unravelling of the serpent are the good, the rich, the poor, and the indeterminate slaves. This power, this power, and that is what he was called out for. Before we stop today, in a much deeper stance, in the document 10.2.2.10, we say, in the year of the Lord, 1952. But what does that mean? In the year of the Lord, 1956. The word dear is there simply chosen for the entirety of the Messianic age.

[32:10]

What is what we now live in is the dear of the Lord, what we call the only one, the dear of the Lord. But this dear of the Lord, you know, is not limited, you know, to one dear in the little faith, in the sense of pimples as pine as measure, but in the sense of a million And therefore now we are in the year 1966, in November 1966, or August 1966, or the Year of the Lord. The Year of the Lord 1966. And therefore you see right away, the excellent gem of oil in this denomination, in this term, is the Year of the Lord. Therefore, who makes the time now? It is the Lord who makes the time in which we live. One wonders, the Spirit of the Lord. This here is all of the poem, and so this is what we call the custom field, the field of thought, or the Christianic field.

[33:16]

Now, that is to say, that is one concept of time. Then we have to consider, too, another concept, which in this poem, in which in this text, too, is very important. And that is that there is a book in the Apoc. You have been, as I said, dressed up for a certain year. You don't have only the year, but you have also, within this year, you have month. Within this month, you have week. Within this week, you have day. How does this kind of thing come about? Is the day temporary or only as long as this as Mr. Hill and the clerk of Vermont. If that's not the case, the one more guy there is a big, you know, instance, terrible, in that way, bully, bully. If they say, we don't fool, we don't fool, we, with stunt hands, are only, what I put by, shown by, by, um, circulation in the air.

[34:28]

Therefore, Then they also took the bread. The bread was meant, right, the child of the Son. But then, naturally, we have others. We have the Lord. We have the Rock. We have all these things on this earth. You know, the people of the end days didn't know much better than the Lord did. We wonder sometimes, and normally while we can't see for this time of the year, the dogs will move. Sometimes we wonder, or for example, you know, in the life of the community, you all know that they are up and they are down, you know. The life of the community is somehow And then sail it with the wind, you know, just in the sails, nicely and happily, going along, and then suddenly the wind gets out of the sails, and all the sails are kind of clogged, and then the boat is kind of floundering and clogged.

[35:29]

Now, and to know what about the moon? The moon is behind us all. So that's fair enough. That's fair enough. I mean, everyone has another interest. More about the body than you have. In what way does the moon have to do it? What is, let us say, the time which the moon determines? Or, I would better say, which the moon feels? We all know, definitely, what we call the moon. Of course, we don't know exactly the moon, but the origin of the moon is, of course, in the way of the moon. As you all do know, I guess, that this way is completely dependent on anything determined by the sun. The moon is the one that is increasing, and that is coming to a stop, and then it's decreasing, and then it's vanishing, and then it's rising again. So before we know it, we have four quarters of this circle. You have these four quarters from the vanishing

[36:31]

to the 1st of June, you know, the 1st quarter of the moon, before the North Ocean, of course. Well, there they have the week, you know. It always takes 7 days, you know. Then another one in the half-moon, another 14 days, you know. Then the next day through the week, and probably Sunday, the 5th of the moon, then it's just again. So, therefore, you have immediately another order of things. You have the month, and you have the week. And then you come into another age of the good, and that is the war. And again, the war depends on the power of the sun. The sun exercises here on Earth. And because you know it, you have the power of the minimum, and that is the winter. And then you have the power of the rising, and that is the spring. And then you come to the summer, and the fall, and that is the fall season. And if you look at it, and you look at the chance of fall, Now, the prayer of the church, in that one, you know, the prayer of the church, the book is the favorite book of the church, there's no doubt about it.

[37:38]

So, and then, you see, again, from there, as you look at the day, then you realize, oh, yes, you see, now, in the day, now, there are these proverbs. These proverbs are always, you know, conclusively interpreted, these hours, what they call hours, these proverbs, with our friend in the United States, which we will refer to as the handmaid of the gods, in directing the course here on Earth. And I don't want to ridicule him in a creepy way, which is unnecessary. But the myth also outweighs all of the reality, which in fact remains all the same. So, we all assume all certain major distinctions, and what other than our own well-being, which really beautifies life today. the living thing, and living all that is in one can say. It's a mix of the world, a thing, in which man or what he should do in this course of the day.

[38:44]

Now, if it comes down there, because you have already described, there's the night. The night was the time when man gets, you know, I mean, kind of, you know, I mean, a time of sleep, where the beast will ever have a true day. Down 103, you know, make that up for the tour. Holmes denies, you know, the Hebrew word for that is, you know, just loud and clear. It's a new kind of, kind of book in the world. Doing his style of darkness. Who comes out in all these clothes, you know, all these tapes, all these beads of doctors with their eyes and mouth open, lines, you know, and necklaces, and so on. I don't know what about the bullets, you know, I don't think there's enough. But, you know, what you have is, you know, all these things up there, you know, going into the shack house, you know, all these barriers, things that I knew, you know, go around and so on.

[39:48]

So then it's there for the nine heroes to climb toward the ferocious beast, you know, and then it's there where one has to knock one's bull in order to take one's tail, you know, again, to bring home to bed. And in Sovereign of the Twin, it tells, you know, that the sun rises and then comes to climb the altar where man goes to his work, in Hebrew, the work, the Hebrew word for opus is aboda. He goes to his service. is the abode of Christ, the man from which the world was born, the burial, and to do good by the way is denied the burial. The burial shall be the domination of the son. In the birth, man is essentially open to burial. And the son rises and then he rises and then he goes to his church. The sun goes ringing, the sun goes warm, and that new, that new character that he is there for is communication of the good things of this world, still is.

[40:57]

Then you ask, what is this still is? Then the sun rises, now there is the great thing, because then is the time of The man rises. Then is the time for man to turn, to turn from darkness towards the light. Then is the time to greet the light. Then is the time when man sees. Then is the time to know. But there is not yet right away the beginning of his work. The work then starts later, and the work still in antiquity had two kinds of work. One was for manual work, and that started first. Labor was around seven o'clock. And then was another kind of work, and that started a little later, because it always takes a little time for man to kind of wrinkle or warm up. But when tears comes around, he can't bear it. all there. And therefore trust, you know, the kind of trust in one great family, in all the figures of the Antiquity, was the beginning not of the man, but of the beast.

[42:06]

The labor of freedom are always that much earlier, you see, rather than the man, because they had to take care of the trust of the house, you know, and of the animals, and of the horses, and then later on, Church, you know, then, then everything is, well, you know, has been the child of creation, not the child of man, you see, to be honest. You know, those two, yeah. And so on and so on. And see, all the people who were in Rome, and it was the reason, you see, that the heralds went around the church, you know, and some on streets. Why? Because, then, it's the time, you know, for example, Romer just, you know, couldn't be non-existent. That is the time of the call, and the bread just slowly starts floating, floating, dissolving. So that was death, and it has made the outcome known about one time in the world also. In a logical time, that is the time, and what's following all around us, then the burden will become forbidden. And that is the time you believe will be for the commemorable.

[43:10]

Much, and then, but mostly, for a fiesta. There is a town that you've gone, I know of still, in the year 91 or 92, when I came to Rome, with a grump of oblates, you know, and kidwins, and they realized they were not going to get a permission to go on Mount Fabia, but they were going to go on Vienna, because they had the vocation to do it. It is so. We landed in Rome, you know, around one o'clock. We were there on the road. We got from the airport to Piazza di Mecca. We were standing there at half-past one. There was nothing to do. The roads were open. No hotels, you know. It was relaxing, you know. It was quiet. We had food. It was quiet. It was a great atmosphere. It was a great kind of life. Piazza, nothing to do. We were absolutely fit in there. on our bargainer from a chapter who makes out of four o'clock. Then things start whirling again.

[44:14]

And that is usually the time of noon, I say. That is what one calls, you know, that is what one calls, you know, what we all call in the language of the Jewish language, the language of the Old Testament, that is what one calls foot-first afternoon. Boom, boom, it's getting afternoon, and that is the time of sunset, that is when the bus steps in, and then the sun sets. See, that is precious. And then one goes home. And then, maybe I'm not convincing, that is distorting in our order of prayer that is distinctly in our world. Retiring, and the nuns don't take us. The youth didn't used to take us in chapel, but they took us in the dorm. So, therefore, with him there, the whole thing, and he was crying a little bit. I said, take it and get him to cry a little bit. God was very apologetic for crying. But I mean, I don't think that's true, Phil, to move on. But what I wanted to, you know, to make this thing true, you see, that there is, again, you know, with Burroughs, our teacher.

[45:23]

It was, it was multi-manifold, kind of, thing of, I don't know, how many minutes, you know, all together. Well, there is a thing that is born, you know, that grows, and that grows and that's to race with you. See, that is, and you can't quite tell me in the Greek mythology, you have these handmaids of Zeus, you know, that are the hours, and they have, then there are three, the three hours of the day, and there is to, uh, You know, there is the first hour that we, if you tell me you'll say that, you tell me you'll recognize the flower. Then we have the second hour that we explore. And then we have the last hour that we explore. So, flower, rose, and fruit. To a certain extent, our country, our culture, our thoughts, our feelings, in connection with the... also with the oinomia, with the harmony, with the flow... One, you know, that is taken for good pay, that is justice, you know, and later on, you have the two, that is taken for legal.

[46:40]

So, in that way, that's the order of the day, and that means the harmony, the balance here. But, of course, in the New Testament, you see, all those histories become sort of a different thing, because God is, when you know, stamped as it were, it was consecrated by the incarnation of the Word of God, who lived through us a time, and for him, his living in this earthly time, you know, was living for my hour, his moment of And the hour of Christ is the hour of the cross. So we put Pascha there through the hour. And that is the meaning of time. And then there's the meaning of time for us. Then there's the meaning of the time of the church. You don't take the power of that matter from the Son. Nor do we do what is spoken from the Greek. is to mean something.

[47:48]

And of course, we know very well that in his life and in all the work of salvation does mean something. We did say because of the mystery. If it means something, it will be a foundation on the cross. If it doesn't mean something, it's a kind of death of Christ. If this doesn't mean something, what about at that time Christ was sitting on the cross, speaking to his people? So in that way, it's a little bit of what we, us of the day, consume. In the cross, we know that, yeah, you see, what also meant was, light and day, means something. That it was at night, you know, at the top, and when the light was in the middle of the cross, bringing the dying into the water, to the loop of the heavenly throne, the throne, Because they saw only the famous moon circles and, of course, the open eyes, the internet was the addition of them. And they gathered very, very important authors for the whole context of human history.

[48:51]

And he was always one of the leading judges, even through the glory of the time of the masters of who was not the time of much loyalty, but instead the time stricken in the day of time. and both bear a point that it's my fault and is at my base. In any event, in that way, it is with bold, intimate grace and in quick-fire acceptance of the work of invention that I, for the love to know, work from this point. And therefore, whether, as is well, we contemplate the background here also for our divine purpose, and don't realize that, you know, that we It's not reasonable, in any of the world, why I propose these things to you, because I know, out of context, you know, I would say, well, you know, sometimes, you know, we can take them, you know, to a, you know, very, you know, attainable point of victory, because all the, you know, and make, in some way, all the, you know,

[49:55]

Once we know we're exploring certain steps, we'll do later on that. And so it is absolutely essential that we do things in the spirit of contemplation. But that contemplation is something which we must explore with constant renewal. Take our walks, recording food, and walk with our love and take steps in the love of redemption. You know, what we call it, is what we call it. This book, next to the rest of it, it gives us some ideas in the mind. The, uh, that's the form of one piece in color, which the church performs in the, the mosques, all those in the divine office. You know, when we look now, we go to the divine and, uh, there wasn't anything to be

[50:59]

You see, we are a part of our, you think we are part of any of us, concentration, which the Church day by day practices. And it's like a nunco, what you call the Church, and that is kind of in me. Nunco, do this in memory of me. So again, we find the same situation, a person who has two foot in the ground, And this pattern has been handed over to the Church that the Church may celebrate it, the pattern of the Holy Eucharist. When we approach this mystery of the Holy Eucharist tomorrow, there will be celebration of Churches, especially on the aspect of community. Celebration will be realized and we can focus on the new gift that has been given us when we compare it to the Old Testament. to the moment in which God gave to the Israelite people another pattern, the pattern of the world.

[52:08]

from the top of the mountain, and along with him in travels of stone, again, to the same idea of exemplary divine gift, which then, with observance, binds people here and there together. The gods were rather a fully unorganized crowd which approached Mount Thomas. And at the moment in which the Constitution, so to speak, the law was accepted by the community, with their amen, a son was born with one, and she will have a new father. And at some point, the people, the people of Gaza, it was almost unorganized. In Laos, they split their local group, from which comes the word Roman, And that means we organize a member of the organized, constituted, publicly constituted, people of God.

[53:15]

What that means is, we mean the label, which turns into a living God, through the Word of God. And therein, the sword is able to break. So, therefore, that passage on Mount Sinai to our no under the circumstances in which the separation between God and man was so much emphasized. It was done under thunder and lightning. It was done in a way that clearly indicated that here was the Lord, the Lord's household, who gave this law to the people, And the people were taken away from the mountains to the shrubs around the mountains. Nobody allowed them to trespass or to touch the mountain of God's presence.

[54:16]

So all that interested us was the omnipotence and the consummation of God. While later on, when the world is made flesh, the same changes completely, and then it's so important again for us to read, that there, the world of God made flesh, our Lord Jesus Christ comes, and he and I, the Apostle, before we are stopped working in the upper room, and in the infinite atmosphere of the upper room, and there is no strength around. The apostles approach, the apostles are entered into the closest communion into which men are able to enter among themselves as a group, and that is the sharing of a meal. And there the apostles not only are invited to enter into the group, but they are also invited to

[55:18]

joined and failed to unite the states with a heart of a truth, with a truth that is truth. However, it is Christ, the good, with the Bible, and the truth in blood. Truth, faith, and ease. Truth, faith, because this is the blood of the man-hearted. Faith, for all nations of the world, is new and for the nations of the world. For you, the members of the Jewish people, for the many the world of within is called the world. So St. Paul characterizes discipline so beautifully, as you know, in the first chapter of the book of 2 Nehemiah, when he addresses there the Christian community, describes the Jewish community, for you are not come, you dance to a mountain, then might be put in a burning fire and whirlwind and darkness and storm, and the sound of the trumpet When a voice, a word, is heard at church, the children say that the word must not be spoken to them, for they did not endure that which was said, and if so much as a beast shall touch the mouth, it shall be stolen.

[56:34]

And to tell what that which was seen was a fake, one frightens their presence. You are called to Mount Sinai, and to the city of the living God, the heavenly kingdom, to the company of many thousands of angels, and to the church of the firstborn who are risen from the dead, and to God the judge of all." You see right away in the end, another text, which just as was clearly the idea and the terminology of that two-year-method, a complex of contentation that I try to explain. When there is the heavenly Jerusalem, the non-sky, with the company of many thousands of angels, there is therefore the new Jerusalem, the new Israel, united in a deeper unity, through and in the one who gives his own flesh and blood.

[57:40]

that those who enter into the covenant with Him, through the celebration of the Holy Eucharist, may live in the light of the Resurrection, through the death that He has caused us, in the spirit of the love that God has loved us to work on. Today, for that script, as I say, that is the background and that script, the spirit of the celebration of the Eucharist. You'll see also right away that this celebration, a few days later on, You begin action when you read the first chapters of the Acts of the Apostles. You realize that they are good, good Christians, a good meal, a supplemental meal. Adultery is being celebrated, or the sacrifice, the waking of the dead, is being celebrated not in the temple, but being celebrated in the home. There is death now. There is that home which is weak, and then there is some way Worship, by the worship, is the replenishment and continuation of the perfect ideal that Jacob has given flesh to fashion to, where the place of worship is in God's home.

[58:54]

God's home and man's home. Where God and man meet. How can we say it? We say we want a lyrical footprint, but where God and man meet, not in the way in which the Lord, the Master, and the slaves knew, but in the way in which God made His throne. As our Lord says, you are men of stupor, you are not peasants, but you are faithful. I call you faithful. So that is the moon, the complete moon, born that the night of his birth, and the place to which we call the house, which is the home. It's a beautiful thing, also, that I've come about so that here, as it is, living in Poland, with you, a chap, and your parents, those characters, folks from France, that's where I went to live in when I was 12, you know, probably, you know, took it up. Once in a blink, went to, you know, you know, get some cat food, you know, get some stuff to eat.

[59:59]

That would be just how we want to go. We see them, we see them more and more. The celebration of the whole universe manifested there the atmosphere of the whole. It may also do infinitely. The group has vanished around the altar, mostly as if they are reached, actually, by the celebration. You know, if you have such a character, a good worker, ultimately, are really and truly spoken into. So that then, of course, good deliberation of the religious truth can be addressed, in turn, now, as a motor of that intervention, and that, strangely, of the bond of charity among the faithful, which is neither in its want, nor in its expression, in the daily life. I think that is wrong, I would The important thing, also, are the number of groups that we have. We don't have the approach of cultural communities.

[61:05]

We have the approach of the spirit, the spirit of charity. That is what we call the spirit. And that's what our program, Celebration for the Spirit, is all about. It's a chancel, it's a church, it's a movement. What is the first bond of unity that binds the minds of people together is the sharing of the world. And so the sharing of the world, all things, is sharing of the sacrifice. Even this sharing of the sacrifice of the day, you know, is done. And that is, again, another example I wanted to call your attention to, the talking of the Old Church. But, you know very well, what's the father, especially Justin, for example, is also the terminal of the name. For the sacrifice that you offer, the Eucharistic sacrifice, is oblatio rationale. It means a ultimate, a spiritual oblation.

[62:06]

A spiritual oblation. Therefore, you see, by the way, the spirit, the snowy moon, nothing to do with any kind of enmity against matter whatsoever. It is something completely different. Whatever is, for example, the bowl of beef, is it the same food as in the book? It is good. But then the third thing is, he takes. What does he take? What does the Lord take? He takes the bread that we sing the prayer for. Which shall it arise? But if the Lord took it, by whom? By those who take Christ, who take power from the Lord. What does this upper-floor celebration mean? Yes, it is the bringing of material good. Though, as the church has always told its people, you know, that within this bringing of the good is God in the spirit. How is God in the spirit? Now, in the Eastern Church, we think it so. But no one brings a youth to the altar who has not determined the truth to his father before he goes to the altar.

[63:15]

And therefore, the truth of truth will be the beginning of the altar. Now in our liturgy we have, for example, the offertory antiphon. Why is the offertory antiphon? Since Augustine clearly gives us the reason for it, This is why we do this, because it is the joy of the Holy Spirit. In the joy of the Holy Spirit, that means in the Spirit, we bring the gift. who are afraid of violence, you know, or to, I don't know, the ostentatious, you know, to all of the others, to the parents and so on, I mean, what they call in Georgia, sort of a noiseless collection. Okay, it's like that, but here, something is deeper, it's growing, it's occurring in the spirit of joy, and that is in the human spirit.

[64:17]

And this, I'll tell you about the gift, you know, the gift from fear, that always They are again, you know, almost beautiful in their symbolism of things. Augustine explains them so simplistically to his people that it's too obvious blame. Lord Timothy talks about how they're gathering together, all of the grain, from all over the field, and putting it to the cross, throwing it up, then grinding it, being thrown into the mould and then expelled. of the movement of the spirit as an isolating, isolating figure in which everybody is kind of locked up in his spirit, in his total self, prime, whatever you want to call it. And instead, it's the moon, so that the inner essence of the way may come out. And then, let us turn to the flower. But the flower is, of course, as it is, there is still dust.

[65:20]

And also, what does it mean? It means the world, it means the water of death, it means the conversion, from penance to real conversion, to rebirth. And there, you know, then the dough is formed. like where that man was thrown out of a dumpster, and in many parts of the world, in the other You know, we spread it in groups, put it in very, very orderly. Others spread it, and others spread it. It's happened in the front door also, in St. Augustine too. There we've got really, really many most of the mystical body on earth. And then, of course, you know, we are, you know, we call an acceptable sacrifice to God. Because if our Lord kept doing this in memory of me, we'd do it, but we'd do it as a bear, on a new level, I mean on the level of complete unification. When who does, who does to his body of the breath, that breathing we try to accomplish, when we and who happens in, when in the end of this process of breathing, breathing the breath, and that is our participation, that's a necessary job, then that we in the end of this,

[66:41]

But in Christ, into that vessel of grace, which as one of John's quotes, you know, to be able to express this, you know, what is a man, what is a person. A person is like a loaf of bread. And everybody likes to take a slice off, you know, and eat it, you know, and let it happen. He's having food. And that is existing, our existence. We don't have to come over here. It's that way, you know. The more loans we have and we have to come in where everybody kind of likes to swipe up, you know, swipe, you know, the better we are off, you know. The more there are also, you know, I don't like to, I don't like to keep going, you know, the more difficult the situation becomes. But what a beautiful thing this place is, you know, isn't it? really a picture to ourselves, you know, what we should have as anybody, you know, kind of a social image, you know, of themselves, you know, who should be, who is rather, braver, who has a better social image than those who are brave, you know, allow them to slice off this life, you know.

[67:59]

Well, that's not so good, you know. Now my slice, you know, is a little thicker than the other fellow's slice. And I think I'm eating wholesale. You know, that's the nature of the bread. It is there to be eaten. That is our existence in the monastery as well, too. The same thing, you know, with wine. What is wine? There are the grapes. every grave in his own skin, you know. And then what happened? All being thrown into the, what do you call that, the wine press, you know, the wine press. And then in the Antiquity, of course, they didn't have these mechanical things, so they went in with their bare feet, you know, and they were dancing on the grave, you know, hidden in the grave, behind it. In the monastery too, we are wine-put.

[69:01]

There we are, everybody with a grape, and then the other fellows talking to God. And then the blood is flowing. That is the blood of the grape, you know, and it flows throughout, and then it's stirred up that way, so it ferments, so it has its own process of fermentation. won't finally leave, you know, there's lots of some of those in the monarchy too, but it leaves in the end, you know, so that all the... the work or whatever can settle, you know, and what is that? The military of the government. I don't know, a lot of tennis, I don't know how it happens, but it completely happens. Everything that is no good, you know, But all that is left is the knowledge of this world. I say that I'm troubled because I'm so troubled I don't want you out here and there living off of the truth.

[70:03]

That's how I think of trouble, it's so nasty. Now, I mean, you understand, in trouble In that way, we penetrate. Therefore, it is something that we are known infinitely, we are united with. I find that dangerous, and I don't know how to feel this kind of way. I'm trying to be more serious with the young people who come into this, for them, you see, the man who just comes into this ceremony, comes in as a wise gentleman, and to come to be in a contact, in a relationship, into it, you know, Yes, and the challenge, and when I could do words, and I could turn this way, and I could turn that way, and I would, I could sit down, and I'd write again, and I would do it, and I would sing especially, and all that, you know, you can't take too much attention.

[71:07]

You want to really, you know, while one is there, you know, by the time you get up, your jaw is set on dust, and you're hoping that there is this whole world, of the monastic community. There is that unity is constituted, and that unity is firm enough, and it would be identification of our souls with the truth and the resurrection of Christ, even though all is ending in a new legacy of all things. We, as Church in Papua New Guadalupe, have a never-stopping assembly on all these double-dimensional aspects, in union, in unity, are simply mutually accountable. And therefore, when we are in this human-to-human space of operation, we need, of course, we need to be also with you and through other aspects, you know, are connected with this, of course, with you, you know, the new opportunity that we have also through our celebration, which is the inaugural

[72:18]

and talk with the patient manager, which is invisible to the attack. The goal is to break what is the pattern of our community life, and that would stand The next thing, we have to draw out the life of Christ in all who are daily life. And that is what I spoke wonderful talk a little about. And then it's just that when we get out, when we come from the chapel into the monastery of David, when we get finished up in what we call the minimum. The minimum of what we have done is so that to not Thank you so much for listening in our monastic life. I will verify that we come from the celebration of the meal, from this whole, you know, from this first joy of the Resurrection, after we have gone through the breaking of the meal.

[73:19]

Those two aspects, of course, belong together. So I say, no moon is no celebration without this light. That is simply our state of our nature. Absolutely cannot escape it, you know. But then you see them, remember, don't let it, you know, sometimes you don't even think, you know, we'd rather slip in you, let us say, the Lord of Earth, you know. with all the little stuff that you see. You notice that every time at Holy Mass, when the priest paints the chalice, he paints it, but then he waits for a moment, and then he says, while the chalice is still, I took the chalice of salvation, and I tore it in the name of the Lord. So just taking and making a little statue. For example, if I come to the office, wherever I go, or whatever job I have to do. Instead of doing it, you try to look into it, make it spiritual.

[74:26]

Remember, now what do you do? You take the chalice of salvation, the way you do it. And therefore, what you do is the continuation of the Holy Eucharist. The Word of the Word, all that is. only what is permitted, one can say, what is known has been known by Christ for us in the Eucharist that we have celebrated. So take, you know, our mortal, when we are first born in this world, to act because it is the Son of God, but because the burning of the all-human, the seer, of the Eucharist, that is from the Spirit upon the body, that we are as long as we live. And then, from where we go, Further, you know, we go to this whole community now, the problem of the community now. Now, you realize that I look back, you know, all the time, when I end up where I am now, and now what a tremendous change has taken place.

[75:28]

How many possibilities have been filled. I would say, what's this, would it be worth the pervasion of The choir members are identical with the principal and with the lay brothers in a completely different category, a completely different background, a completely different education. We are not choir members. We are like mice in a machine, you know what I mean? The lay brothers, they are the ones who work as possibly for the choir. But today, it's the most perspective to have simply, not only in the books you have appeared, but they are real, even in reality. And that is the beautiful thing. There's that tendency that we have, for example, when Mr. Long was so good and so right, you know, I wouldn't, you know, kind of invade the world. It's a discussion, you know, about numbers. I mean, kind of, speaking here, or my friends, you know, that's absurd.

[76:32]

I would say that a domestic family, in order to remain a family, has to be a group of unwarranted citizens, always together, together around its family, always underneath, and here's the possibility, I would say, to promote, in personal contact, any good possibilities of people of any social humanity. who cannot, in the uninterminable scope of our program in the course of which we are going to join tomorrow, who is going to tell us that it is the biggest monastery in the world, and there are more than 300 priests, nuns, and then what the whole thing is called college there. But I mean, if we were to be cast out of those two things, what we're going to do is we're too vulnerable down there.

[77:35]

So, in that way, if we are the only people that are left listening, we must do it as a community and as a group. This group, the original, cannot only be maintained, I mean, on its own. I would say even better on the question, I mean, on the layer of the Holy Spirit. If it is only this eternal temple and so many millions, you know, to drive this tremendous machine, that simply isn't the only, it's across one bond of union, I mean, I would say of cooperation. But, you know, it's on the extent not pertaining to one another. And it's in this route of turning towards one another that folks will notice a more intimate fitting. And in that way, you know, thanks to all of you, also, there may be, there are, there are God's ways, you know, in which to do it.

[78:36]

If, for example, as you experience it, as we experience it as well, so, you know, there are a number of occasions in which it's found. Don't you agree? Because we are still, you know, trying to those, the feeling is still there. Oh, there are these main walls there, you know, and then, [...] Oh, it's a controversy, except we know how many people there is in the state of Mankatocha. Don't forget, it was a general. I mean, there were two, you see. One of them gets used to one, and they would force it, and then it goes down to twenty, and then it goes down to twelve, and then it's number twelve, you know what I'm talking about. So, we're always standing there, and that's what I did there. We couldn't talk to Parkview on another principle, you know, and that is simple.

[79:40]

And through community, I mean, in order of movement, in order to operate, you know, the rules of cause are set in space. Because if you come to that slide, great, or next to it, I'm happy about the sort of spouting up of all the little groups. Now, if there's a group that doesn't show up, you know, it means of course it always looks very low to some of the groups. That's for sure. Because we knew that, and God, we all love one another, you see, and then we have, and we have other purity and so on, and all these things. So one can really see from the Mosque itself, the question is, how long can we keep? Because Jesus was made, of course, in the Protestant thing, But there is a tendency of you to see. You can see the monastery, for example, in my voice, as a completely unrelated, let us say, state of the community.

[80:47]

And people, you know, have the goods of the rich and people going there. And then when our people come in, well, what do you want? Do you want to carry all of it off? Well, it's probably only this sale of all the money because we took care, you know, of the goods. We took care, we shouldn't do the sale of the goods, you know, because that's what I mean. You know, especially in a small community. Now, riding around in a truck, you know, get things from the next station, or from the AMT, you know, AMT, what do you want, you know? This man is a truck, you know, and all of us workers out here, we're only 11 people. And then there's the days and now of everyone else to do the work on one's self. So think of it, you know, as part of this whole, let us say, poverty scheme. And then, of course, come the difficulties. In order to succeed, you have to put quite a number of hours through and do it, you know.

[81:51]

And if you don't make an income, Then so, several people, you know, maybe are in France or whatever it is, you know, and they also, you know, are there. Then, so then there might be some novice folks, you know, but sometimes the novices are very controlled to, to, to join in working, to, you know, to demonstrate and only join a moment. Everybody jumps after I have the latest novel. And Peter King has the solution of all his problems. And then, before the novice knows it, I guess I'm going around in circles. And that's up to the end. I wouldn't come to a monastery to do that. And then, uh, but I want to study. I want to have the possibility to study. I want to have the possibility for lecture. Lecture is a luxury. It's a kick-out. Any kind of it is important. There are vain people, all the questions you have, and I want lecture.

[82:53]

I also want to have the books, you know, for lecture. Now then, you know how it is. We start out, I mean, St. Benedict, I remember, probably reached to more than 60 scrolls, you know what I mean? About the breadth of the Middle Ages. But in our modern planning, before you know it, you know a budget for your library, Martha, so there's a money-cutter, Martha, you see? Then the books grow. Well, I think we have to build a library. Then people who started, you know, in their best, in their best, uh, middle ages, to who spoke, you know, with great enthusiasm, they get old. Once you get into the 40s, the 50s are not so far away. You get into the 50s, the 60s follow you, and the 70s are there before you know it, and what do you do? You go around with a plutonium in one hand. with the rosary in the other, you know.

[83:59]

You shuffle around, you know, and expect your next meal to come prepared from the kitchen. Who's going to do that? So, I just understand again, you know. But it is necessary, you know, Mr. President today to point out the reality of the thing. You know, you have then, in the end, you know, there's not only one who is the kind of, then, of a cynic, you know, but you're totally joined by a second one, and by a third one, time goes on, you know, in a monasterical way. And in that way, you probably know it, you have a whole group, then, of elderly people. and the whole community kind of twelve people and six of them are old and can't do a thing. It's not an attractive proposition for the novices, for the more capable. So, I mean, in that way, we have to be reasonable about this sort.

[85:00]

But, you know, absolutely to my mind, we are all preferable. I mean, as long as you think of an independent executioner, then people think. Of course, if you think of it in kind of formalized terms, you know, now the common life is much more simple. You do this kind of thing, but of course, they do certain things, and the lady can always count on the compassion of all the men. all over the place. But men cannot rely on the compassion of other men. The thing is, the men would be, I don't know how it would have counted, but who had a close link, you know. Maybe it would have counted a little bit. But then you see where you are. So it is also always this, if you are a small group, and one man even, you're sick, you know, or you suddenly have a little epidemic, you know, as they happen to, as a virus, going through the community.

[86:04]

And the virus is going through a community of 12 people. But that's, it's no greater havoc than if a virus goes through a community of 20 or 30 people. So, I was doing all these things in order to be generally well-educated. You know, in order to be able to go to work. Usually, I stopped when I was allowed, or asked when I was allowed to go home, and I asked to go to the mother's store, [...] to go to the mother's store That's about it, you know what I'm saying? You don't need to even destroy enough. You can only take, you know, the work that has to be done, the workload, and if it's reasonable, you have the right average, you know, the right period of time in a way, you know,

[87:06]

who takes care and can die, you know, a group of, of, of godly people. If only you had choice, you know, running away from its poor habits for about the same number of people. No, it's four of us, so we have to have a kind of a mind, you know, I mean, those people could, could come home with a bone, but that's a difficult contradiction. And, I mean, the, the white slavs are not simply womanized, but they're always interested in For me, it's normal, you know. It's the same thing. All over, I mean, we are at most what others we are. Like the apostles, you see. Many wise people, many learned people. It's not clear anymore. I mean, just look out of my mouth without a slightest intention, you know. I was thinking of the colors of the apostles, you know. Well, we need to move in, of course.

[88:15]

We have the same as we could populate. In a small room, you have somebody who can marry you. Then, as time goes on, you have more sick people. Then you have more sick people because, yeah, I think we should have a new terminal. That's another problem. You see how this monetary expanse becomes more expensive? provided it is contained on this kind of scheme, you know, of the self-sufficient home, and the family, of course, for that matter, truly, really, I mean, self-sufficient. But it needs, of course, also a certain gathering together, a certain mental support, you know, because in the case of small communities, it's always the fact, you know, that in any kind of, for example, general or until when the times get bad. No, we'll be born, and we'll be, I think, absolutely cruel to conceive, you know, that history will go on here, to a remarkable extent, in the same kind of line.

[89:22]

Couldn't it become more difficult, up to the end of the initial phase? We are gifted. And then the small communities are all supposed to collapse. Those are the problems. They don't have that inner cause of existence. They don't have the good side. There are necessities under those circumstances. For example, in war, there may be an emergency, and then people are being drafted. But the community of brothers may not agree, because, you know, we have a law that all those who are not truthful join the army. Both, you know. They have to come over to a church of sophisticated religion. So, I mean, all those things we should want to do. And then, you know, other things also. And we were, you know, the alien group, the alien relation. The ideal thing for a community is that you have

[90:24]

All barriers that the same age group gathers together. That you don't have a big gap, you know, between the two old ones, you know, same age, you know, and then the rest, you know, are young people. I can see that in Montevideo. It's a great difficulty. Also, the young people, what are the young people looking for? They are looking, you see, for older people, mature people, in order to die soon, in order to marry. And then we have a counter, it won't be ruled. And then we have it as it is said in the rule of Benedictine, proligate, you know, just to fill the corner of the hotel or the institute of war. And of course, if you have a certain group of people for which to choose, for example, the same thing with the priesthood, you know, if somebody absolutely right away, you know, makes up his mind, One would ask, you know, who would abide the rule of pandemic? And therefore, as many points as are necessary to, to, to, uh, to exactly the second of zero, to have a community.

[91:33]

Let's say, uh, just, you know, be a member, be a member of a church, or, you know, as I said, of the world. And here comes the, the two or two points. But it's very rude, and today, you know, we all need some sort of system in the community. Of course, it depends, again, on your environment, you know, what kind of community you have in mind, you know. Today, the principle is not only there to, let us say, to answer, to keep the sacramental life of the community moving, but there are many services within the community, and then to mine, I'll answer, and that's what we've been also taught to answer. Now, in this thing, I know, but I will vote for you, of course, my vote will maybe bookworms in hand, you know, but I think, you know, that today a monastery, and especially here in the United States, you know, also draws, you know, a certain appearance, certain relation to outside the world, you know, in the new kind of context, you know, also of the Church, you know, and the mystical body of Christ, may, certainly, in monastery events,

[92:56]

In most United States, I mean that's just, you know more about it than I do, but I mean, my impression, my, uh, has always been, you see, that people here are very, uh, generous, and they are very eager to give. Always, he made it a principle from the beginning. First of all, not of course to take too many breaths at once. Breaths that you cannot digest. If the monastery, you know, is a smaller room, then also the guests, you know, should remain in it. At least for three quarters, you know, of a hundred people, you know, two hundred lights of Columbus, you know, room by room. with three quarters, you know, and so on, right, with their real mothers together. That's too much, you know. That's too much to digest, you know. It doesn't have to be community. One must treat them too. I mean, today, the world today, you know, doesn't need the master, you know.

[93:58]

We're being moved on a small group, you know. That means the group that people can move together is human beings in the spirit of the heart. in a real kind of inner hope, this one another, and also put it there from, it won't be all those things in Mount Sabae, a group of twenty-five, you know, guests. Plenty, you see. One more. But then, you see, we cannot do three again. We had always had three, you know, groups. And in fact, every single week, you know, from Easter into October. But never more than ten people. We, priests, have really been forming a group, and that's why I took on a new text, you know, of the work of communion. In my mind, people are always in this factual, you know, but you can also be unable to catch them. I mean, until today, you know, imagine the type of people that come from the outside, you know. In the Middle Ages, you had two kinds of people that come to the monasteries.

[95:01]

One where there were volunteers, And they would throw their weight around, you know. And they would expect service. And there were the monks trying their best, you know, to keep them out of trouble. And then you have the other people, and then are the poor people. And the poor people come to receive help, you know, from the monastery. In both cases, I would say the spiritual contact with the people that come from the outside, you know, was normal. And, of course, that's why, you know, and that they couldn't be avoided. The poor were illiterate, you know, and the nobility had too much power, and they were just being beyond, you know, I don't say the level of the monks, you know. So that in that way, a real sharing, for example, of the treasuries of price, they were most of them, under those circumstances. Today, different, you know. We live in a different age. The age of the common man. But I mean, thank God, this common man, you know, who pretend and live on a higher level than they would ever live, you know.

[96:04]

And therefore, the average, the whole thing, is much higher, much more articulate, but people who come to Daniel out of the actual monastery won't go to, because this is my monastery, you know, and I pay them and they have to do what I want, you know. The mix is. On the other hand, too, the poor people, you know, the state, you know, the whole social welfare and all this kind of thing, they don't know what's in there. All those poor and the others, I think, every amount of their experiences, that's what we can help a lot, you know, in our own way. But today, you know, the people want spiritual. They want propagation, and the spiritual, and the rich. And you see, you cannot even live, to my mind, a contemplative life. No contemplative life can not be contained, you know, all the time. They are medically closed to the rest of the Church, you know, and put, you know, in this Hercules-conclusion, you know, the garden that's completely locked, you know.

[97:12]

And it's today, we speak of the world is best above all that nobody knew in the United States until they knew Now I've both been schooled in visions, schooled in visions, schooled in this thing which amuse and rather amaze, which what amuses is to give all into the epigraphic and material, so that the reader don't stop, you know, kind of, you know, having fun calling, singing, you know, singing, what, what, preaching, preaching, preaching, therefore one needs the Holy Spirit, you know, one needs death to bring it, Take all these people who come from Catholic colleges, and then come back to the parish, and I suppose we have a sermon. The terrible letdown. We need the monastery, you know, to be reminded that there are other the things in the church, you know. He is a priest. He won't have to build a church.

[98:13]

And he has no time to go to church. He prepares a sermon. It's not bad, but I mean, you see, that is the utmost part of the ordinary administration of souls. The first time you come to a monastery is the extraordinary care, of course. Thanks God, thanks to all that is there. And the retreat letter, and people going to a monastery, are the extraordinary letters. and they come in order to share these spiritual rituals, you know, of the moment. And therefore St. Benedict of Montreux makes it absolutely clear. He tries to find a way to give this, share the spiritual categories of contemplation with the dead. That means that there should be a way to end this or so, and at the same time keep that naturally also The continuity of the community, the life of the community is important. That's what they intend to do.

[99:14]

And that must be our intent also. And that's, of course, clear. But the essential things, you know, should be really considered by the monastery, therefore. Yes, in that way, I think, obliged. You know, because we all owe our existence really to the generosity of the people. And therefore this, you know, service on the extraordinary level by the Lord, that's what's there. Who would be willing to contribute their certain functions there? Yes, Mrs. Stanley. I wouldn't say that, for example, any kind of adult consultancy would be, for all eternity, strongly limited, you know, to print. You don't see that in long-series, civil, one-off print. If they go around a new conference, it's been a long time, you know. I took part also in book sharing of the contemplative literature of the monastery.

[100:17]

But I put you on the panel with these things, but we can give them only a little bit. But here they are still, you know, the end and the conclusion of these topics. I still wanted to Well, we can simply read together, you know, the words of St. Paul in such a beautiful way, how to summarize it in a community-wise, there are many other aspects to know, still hundred years to come. If there be therefore, Khenpo says, if there be therefore any consolation we find, with any comfort of charity, with any communion of the spirit, of the heart of the Lord, with my heart, with any heart of mercy, to give you my joy, that you be of one mind, having the same charity, being of one accord, and bringing in contentment, let nothing be done,

[101:27]

for contention, neither of our main Lord, but whom we meet. Let each esteem others better than himself. Let each one not consider the things that are his own, but those that are our own. May this be a beautiful program. And it's also for our Wednesday class. We'll do this afternoon with students going from other regions, that is, from New Zealand, other regions, from London, Scotland, Well, it seems that I would like to go first to share with you some experiences that we have in this direction, where in our, all of these things are tentative, but we are looking towards the real communion of the Holy Spirit.

[102:12]

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