I don't know what I'm doing. It was my time. It was after we had commented on a bit of what we had filmed. There is the press and there are the Mardinos. The Mardinos. The hidden lads. They are best. Oh, thank you. And there is a certain interpretation of the facts. I insist on the right of nationality, considering of long-hood and long-hood. We also saw that There are many similarities and parallels between Christian and non-Christian monks, because they were human, they weren't phenomenal. But there is a specific way of being a Christian monk, because of the personal relationship to just.

[01:06]

And historically speaking, and so, But I didn't occur in a very mixed society, where many currents from all sorts of civilizations were present. Of course, there were Jewish traditions, Jewish communities, I think there are still some around. consecrated docent, god built, consecrated building, fiddle, the cross to stemming a sacred man. And it's many influence of stories from old Egyptian, Greek traditions, Nino, Black Tunisian, Nino, emanations, neo-East Asian, you know. Cynics were sort of modern day movement in the 4th century Greek, and then

[02:08]

At the time of this great affluence and the forbicadence, as it was recently in various countries, there was a reaction towards simplicity, towards poverty, and the neo-cities were that. And so, there were some modest elements, also, in the, as I mentioned already, in the system of games. I remember arriving one day in Chicago, and I met Professor Mercier-Lierre, whom you know, and it was a day of the text. So we had a party at the university and then we went to a Chinese restaurant. We ended up in a Chinese pagoda. And it was only yesterday I came across a Chinese formula. The real book. And so, in fact, in my hotel, I write this piece, and I love it, of course, because I think it's totally beautiful. And recently, I picked up a book, published in London last year, by a Japanese theologian, who loves me. The title is a bit strange, but it's Waterproof Paleo-theology.

[03:11]

It must be a bit surprising. And here's a good chapter from James in Thailand. to their mentality. So, there were some, perhaps not many clear ideas, but some slogans, also from Indo-East to everywhere. There were the droids, of course. There was a droid problem. Coming from the Central, right? And they felt here, Central Asia, Uh, some fuzzies, for example, it works on the documentary on the creation, which then has a full page on the direction of Hitler and Mocchio. Or Mocchio, yeah. Mocchio, the vegan himself. But there are those who created the garden. What is that? Physicians use them to remove the impaired, but they always be abused, so it's into a very mixed milieu.

[04:15]

If, ten years ago, you would have had the Countess of American Communal City was the best friend of Neo-Freudian, Neo-Marxist, Neo-Marxist, Putin, Comrade Lenin. Men of Leonid. Kids never liked Lenin. But they were influenced by Stalin's ideas. So that was the real milieu in which the first early monasticism appeared. Steinberg out of which Doblin kissed that monastic. With her head bowed on the grave he gave to Mons. and the help of the bishops. And now, there are the facts. Now we have to try, finally, to understand, to interpret, to some extent, that is fact. And there are various levels of possible interpretation. Well, just starting, right? It's doing its job, doing its work, doing stuff.

[05:16]

Then it's crossed the level of history, namely historical across. I can see clearly the intellectual interest. between Christian Monarchs and non-Christian. Correct. We need to put these in the register of ancient Egypt, Greece, Persia, including Manichaeism, Judaism, and then it was Christian and Judaic Jewish monarchies from Islam to Islamic communities, Islamic monks and so forth. So that's quite a wild a wide field of surf, and we should all really just dive in and get a look at the material. The material is very good, which I was planning to wipe off in the bathysphere at the time. We have to study all the ideas we have carried all over the world through various people. You know, the Greek soldier, Alexander, went to India, and Alexander had, and it's in all of their hand, a torch with, you know, stained wine, put it in the middle, and loved it.

[06:38]

interviews, claims that the best control sometimes comes from India, or they'll say, no, we invented them. We think that all came from Egypt first, via various currents, through various people and stories and merchants. Naturally, of course, in the Far East, you know, we are a foreign country, so we are living together in the Mediterranean and the Aegean Sea. The Jews who were wanderers, well they were the Gypsies, very old people, Gypsies or Hittites, they went to Egypt, probably they came out of Egypt to then go to Asia, India, came back to Europe where they are now, then they went to Central Europe and so forth. because later there was a very mixed milieu out of which Christian monasticism appeared.

[07:40]

Now, that would be the historical approach, the reciprocal historical thing. Then there is another level, because in spite of some evidences of influences we can see, we can notice, when monasticism, one another, was done to explain, they are not sufficient to explain the great similarities and parallels which exist. So there must be something deeper than the historical influence of the third state. And this something deeper is that Monasticism is what they would call an archetypal structure of the man. That means archetype, a sort of model, you know, which is to be found everywhere. If you are a man, a human person, you have the same deep manifestation.

[08:46]

And to be known, to become known, To realize this main structure that I mentioned yesterday, separation, in order to give oneself to people and give it the essence of unity and everything, all that is a spontaneous manifestation of the deep human archetypal structure of human mind, psychology, so-called transcendent living. God made the complete man not necessarily a monarch, tended to, in some of its members, its identity, tended to this form of man. Spontaneous. Without knowing that was a tool, without being influenced, it spontaneously chose its way. That would be another level. It's a powerful and topological and philosophical tool. But who believes in it? Who has to spell on it? On the theological level. theological approach to this monastic system.

[09:51]

And there are various problems. Connected with this sacrificial structure of man is the heresy of the image of God. If we all have the image of God, God may not work. He does work in all of us. And he makes us to seek him. And It's because there is the same image of the same God in all men, that those of men who are more sensitive to this presence of God, see God in ways which are not so different from one another. It's different, not different, but it is very similar manifestations, practical ways of living. And not only the main structure, but also the way of doing it. This idea of the image of God, you know, God matters. And this image comes, according to this image, and this image can be seen no more by things that have never been so clear.

[11:01]

God always finds this image, you know, in all of us, and that's the only reason to be confident, to be first in ourselves, and he's God, because God is that image. And that's very concrete, you know, but to me, as always, But then, more, you know, I, after a couple of intense, intense events there, I think I'm, you know, centurionist theology of the image of God, I happen to be known, however, to be a Christian, doesn't it? And, and I'm actually, I'm very interested in people in there, who are Christians. And so, I hope some of the groups like that. I love to do it, missionary format. As the, so, I don't celebrate it, and the father asked me that, that we are the two of them, two of them, they don't feel anything, and I told him, that's the delegation. And I took, took, took the image of God, and I said, you know, each of you is an image of God, and nobody will ever, you know, surpass the image.

[12:05]

Whatever we have done before, wherever we may be, we remain the image of God. And, uh, Because he's always recognized, he's seen that we are a new one. So be confident in yourself, God, somebody's taking care of the poor. I went, I just went, and remember what I said, that I look at that at the end of one of the convicts doors, waiting for me at the door, and said, that's exactly what I needed to hear today. So, you know, I excuse him, but I don't get fixed. Not so much the lack of comfort and help is necessary, but I think that we are uncomfortable comparing many apartments, some suits, some servants, but the lack of freedom, and particularly the lack of trust in God, what we despise in Him, you know? Not so much the presence, but to know that actually somebody, God, personally loves you, you are His image, nobody wants to know the other things of you, you are the image of God in your soul.

[13:09]

for us to remember, and the monastic phenomenon is one of the manifestations of this presence of the semi-made of God in our lives. I didn't know I've done a bank of consonants. We woke up early the next morning. I went again to a Buddhist monastery, and it was me and a friend of mine who was an Egyptian. It was them that allowed us to mind them. I was a Western monk, and we went to the monastery, and we went in the cell, which one had a little pelvis. Then, and we went up in one. It was very clean. Finally, for I didn't speak, but we knocked and smiled. And they couldn't make the most of it. So we just stayed a few minutes in silence that way, and we had the sort of feeling that something was happening. We were in communion. Without expressing it, without knowing, without having the same bearing for Tao, or for God, or for... But something, you know, we were.

[14:18]

It was a knock. Benign? He's a benign, you know. And no, not the level, you know, of the human or God. Another problem, collectively, is there's non-Christian monarchs. Is the problem of birth from the mystic value, as theologian says, of the religion. There's non-Christian religion. The majority of people in the world have never heard of it. Millions appear, there are billions of people existing, you know, prehistoric time, before the year heights came, nobody heard about it. Very few heard the constant of knowledge based on it. And today we are, and I know it, And increasingly so, the number of humanity grows, but the number of humanity diminishes in comparison with the growth of populations.

[15:20]

And in a way, we are the minority. So the majority of people don't know, and they are not responsible for not knowing about the change. So the problem is, are they sad or not? Are they just dumb because they never had the opportunity as we had? So, now, theologians agree that they are saved. The consul said it clearly, that God was already on earth before the preaching of the gospel. And the consul even goes to find the missionary activities of the church, they sign into it, and it is up to us to practice our concentration, and that's it. ancient and high religion. So, they are saying, the problem is now, are they saying without definition, in spite of the definition, against the definition, or are they saying truth and religion by means of definition?

[16:30]

And there have been various, as you know in history, various interpretations of the conquest tilt. And whenever a Pope in 1670 gave to the King of Spain and Portugal the right to conquer and to submit all their legendaries on the course of time. And it's the right thing to do. Not today, but in conquest tilt. It's the right thing, you know? The most important thing to try, you know, Nicholas Tate, gave the Christian people full and free permission to invade, capture and subjugate the Tsars, the Pagans and other enemies. And what they did, you know? And now we have faith. So the war, I took what they had within face, they talked to them.

[17:33]

They were rather primitive people, let's confess that. But they were not the church we belonged to. In that time, it was not. This conquest theory, I still remember inside the fan, the kitchen, I saw a statue of our lady, our lady on the concrete. The concrete. Senora Conquistador. Mira, short. But I remember what they did, Conquistador. That was America, and we were in the middle of slavery. Then there was the idea of adaptation. We have the only tool they need. And then we try to adapt to the other men. So we just... when we look at the sort of folklore they have, and so it's always Christianity, and even Roman Christianity, if you remember that. There are several centuries in China, all the priests, and a few Chinese priests who existed, means no lady, but they went on a life to save, to learn by heart, and so much less without a son.

[18:37]

Again, very impressive. And so that was a theory of adaptation. But again, that was not sufficient. It's not sufficient to say we are the religion that we have just adopted. No, we have to take into consideration your religion, your kind of religion. Buddhism, Hinduism, Jainism, Hinduism, Islam, Hinduism, of course, and traditional religions in Africa. So there was the idea of full stillness. Christianity fulfilled all the values which were, so to speak, at the beginning in their religion, you know, we bring it to an end. So we don't know, but we know that you are Christian, we are not. That was the theory of the anonymous list. But again, that's not the truth, because you may not persuade highly-developed and highly-religious Hindus and people like that, you know, that religion is of no value except to us.

[19:53]

We are the only ones who believe in it. So they are ignorant, but we know for them, you know, and they don't accept it. In comparison with their religion, you can go to the fact of reincarnation. we have regained the impression, the greatness of the international standards of religion, that the impression that we are extremely illicit to some of the highly developed people. So, he's again now being more intermittent, and the new religious theory, spread by Father Kearney in the New Testament, says that he has observed the Kingdom and other religions, he's to consider the world as the Kingdom of God. The kingdom is the life of four dogs who does the service, and serves to their end, without passing it through, without the knowing of God's love. And among the kingdom, there is the church, which has not been vandified. There is the kingdom. And the church here, the sacrament, for those who have eyes to see, who have received the gift of faith, to know that

[21:01]

their kingdom has the sacrament of the kingdom is the church. Sacrament means both the sign, but only for those who know, who are there, and the mission, you know, where the kingdom is perfectly first, accomplished, realized. So they are saved through their religion, and we are saved through our religion. We do not travel just from announcing our religion to them and make them say, But without hoping that the majority of the world will ever become as it looks like in the next millennia. But at least the minority church can admit she is faithful to what she has to be, is the sacrament of salvation. And in order to preach it, she has to be insulted to the face of hundreds and hundreds We are on the dialogue, more than a conquest, more than a nation, an influential nation, but present among them, so that they will discover, in fact, when God wants, will.

[22:14]

So that, and of course, on the 30th day, 12th of that, the march, you know, for the chairing of the conference, to be sent to the stage of the conference, there will be a whole new festival and thousands of people. But first, as our concern now is with monasticism, I would like to insist on a third and last aspect of this theological interpretation on the monastic structure. Namely, the problem is this monastic church is the archetypal structure of human life. Belong to the men. From its manifestation of being a man. then it's necessary. But it's a snake, but there is an elite. If it's irrelevant to you, to mankind, to human nature, when God, this can, man, in this sense, did he assume this structure?

[23:19]

In other words, did he become a monk? And if he does have been right, a Christian, and that's all the problem of There's a lot, and I remember about 10 years ago, and at the end of the convention, and the post-conciliar time, The monastic vocabulary was the easy way to describe anything, anything. The NCR was generally the one to say something that's anachronic, again, coming from subculture, from sub-civilization. They said it's monastic. Electronics, dualism, and hate, and so forth. I think that the word condemnation was to be avoided at all costs, you know, because it was weak. I was describing the word. He said, you speak of electronic, and it makes me so ticked.

[24:20]

Well, I think it's not because he's gay that he's suspect. And now I'm describing that there is the return of the two great presidents of Churchill. the church, not only for you, but for the whole church, which were the council of seers in France, and the synod of bishops in Rome. The key word most frequently used was contemplation. And now, of course, it's... Carol was a good contemplation, and my friend, Len Hudson, who fell in love with St. Idaeus, published a book now, A Serious Call to a Contemplative Style of Life, and of course, it was so heavily led. There must be What's the best way to move the patient? And now, again, you know, the problem of this amount is very significant. There are things that are rather electronically good or may influence patients. Ten years ago, I encountered the reaction of people going through the book of Valentin Martel.

[25:26]

It's a very intelligent book. It's easier to visit the field of the mind. I had a belongs, lost, and I still didn't provide it. And so we start by sort of about 50 of the box sets of Gems. We want to show sort of what is the Gems' set, the real set, what are all the old sets. You've got Gems, so I want to continue including Gems of the Mount, you know. And all these topics are brilliant, they're just very catchy. He said, the idea of this is a dog, just a feeling, the ear of a cow. I said, I only want two dogs. And he said, you have no anthropological content. But do you know, it's frightening to see that there are always more people that make this idea of just the scientific networks and the rest of the two-way. theological level of interpretation of organized life, in fact, in church and in religion.

[26:28]

Of course, here we have, in any case, a problem of what is called today the paradigmatic There was an article recently in the Journal of Trichomerical Studies last year. Jesus as a paradigm for personal life. And he condemned that all we know is what's called Jesus of imagination, not the historical gist. Very costumed, various style eyes, but to an extent, they're renegade. I think that the justice of imagination, I would speak of justice of faith. So, through the narratives we have, the faith and enlightenment warning, we can insulate not only the image, but the faith, the insightful, the community had.

[27:32]

And the One of the images and one of the object of faith the tradition of the church always found in Jesus was the idea that Jesus had been the first of the monks and the religious and therefore the mother and the source of every religious and monastic. You know that the ancient scholars used to interpret many examples of the Old Testament. Elijah, the Rehoboamites, and the Assyrians, and since then Jeremiah, the minister of Qumran, John the Baptist, and most of the Old Testament. John James, the last monk of the Old Testament, and the first of the New Testament. There is lots of weaknesses along this line.

[28:37]

In the first box, it talks about ethnic writing, modern patristic literature, and medieval literature. I have gathered some of them in a recent article for the New Antiquarian and Religious Articles. The interpretation of it all speaks for you when it appears. I hope so. And I'm bored, and I went to the barbeque, and it's true that in this dichotomy of religious life, there was no African Jesus Christ. So I said, trying to fix an intercession, it wouldn't be worth it. Well, he said, well, we live on top of a field, for a while. Would you like to go and live there now? And I worked there together with this official, the Pope. Well, there are various stories. I think I've already published an article called The Discovered Knowledge from the Portfolio saying that Jesus had been the mother of the world the first, for example, century right after his death.

[29:40]

Your life has been practiced by the Lord Jesus himself. And all the context says that. And we have been various. take on the genius of David Dyer and the partition of Nile in the medieval time of the Falklands. And, uh, well, I remember finally about, uh, something years ago in a violence in the school, and it was a self-enlightened, beautiful text, and the Christian, uh, uh, waitress said that, really, the cross of Christ is, is elegant. It's, it's And they all had Jesus who was a hermit, Eremita. Eremus and Eremita. It does not mean only solitude, but it means the solitude, the biblical solitude. There existed in Latin the word desertum, or solitude. But they created the Neologism, a Latin word, with a Greek word which was biblical, Eremos, to mean not only a place, but a

[30:47]

spiritual condition in front of God, due to a situation, what happened in the era, in the son-child of God. And so, Reuven demonstrates that a son-child is held on his crotch. And by the way, you may find this text in two of the ones in the footnotes of the first part of this planet document called Benito Xeops. By so-called mistake, I wouldn't prepare the material for the first stage. I look at once, and for the next stage, and for the next, [...] and When the forms of religious life diversified in the 12th century, not only the monks, but a lot of the celibates and hermits had their forms, celibates and hermits, in the countryside, in the cities, and in rural support.

[31:49]

Each one, for each one, there was a sort of little book, hidden loose, and a variety of orders and postations. religious frustration in the church, which has been recently published by my friend Guy Stonestep, who is from Harvard University, and there are seven sort of religious people living a religious life, and for sure they're in that category, and a text of the Holy Testament, and it is ongoing, going back and forth, then a text of the New Testament, and at the moment, the life of Jesus. It may be a bit artificial, but the things keep going. They had to fight everything we do in the church and in the Vatican, in his life, even in relation to what Jemez did. And remember that today now, again, in the Council, the Vatican Council, the church did the same. They just didn't give a definition of the values of religious life.

[32:53]

And the concierge didn't say, this life wasn't intuitive, and they just said that. There was a certain, in their schemes, which were prepared. Each vow, it's something about commitment, form of life, there was a text. And then, I was a bit involved in this revolution, The scripture scholars said, well, the time teaching does not apply. Well, it applies to this particular rich young man and the poor student, and it was true. You know, rather, when they're speaking, so like, on God, some people talk about it, don't they? It was a bit uneasy with that, because it's a very traditional way of reading the Gospel. And so, it's legitimate. In a way, they didn't do bad work, they did. They're much better, in the end. Therein shall they see Jesus as the Exile, and therefore the Holy One, in whom all the forms of religious love start.

[33:57]

Remember in Numbers 15, verse 6 of the New Engagement, which was the Church, in the chapter on religious, it said that the religious have to be kept that through death, in order to show Hello there. It's Albert there. So what's the name of this show? Show? Do faithful and unfaithful believers in heaven beg? No? Do show class? Hmm? And then there is a certain type of values, activities Jesus takes aside. It's hard to model the origins of both the different religious orders. And the first one is always contentment. Because as I said at the beginning, Jesus was content. First of all, he was content. He was be contented. So we have to show Christ either contentment and abundant. This is the contentment. This is the one. And by the way, that's why, that's why I want my mistake in this commission.

[34:59]

I have a need to not to comment on this thing. Comment on the mountain. So they said, we shall meet in the doctoral talk of the commission. Okay, the commission talk, we had the first talk already. They were, they knew they say that I will be also there in the talk. So either contemplating the mountain talk, or preaching the deal of God, or healing the sick, or combating the sinners, or blessing the children, and doing good to others. So we really have the power in contemporary life, in the missionary life, in the Catholic faith in life, in the gospel of Jesus Christ, all the forms of praying. to think that religious due has been started in Jesus. And so I say, I feel, to show, in the Greek, in the Latin, that's his representative, to represent his being, which means, first of all, it does not mean to represent, I mean to show, to manifest, but to make present.

[36:13]

That's the whole meaning of represent, to make present, to make Jesus present, who does not exist in his value sense. That means to guide him. something general stuff. And therefore, making young present, to make present, to show, you know. And the young's idea is always the idea which is very frequent in the country, the idea of participation. Only can do that. At the beginning, we were saying, all we can do just is to come to something, to start, to participate, to share in something, to share in gifts. It's like this, that we can inspire each one of them, [...] each one of them A few years ago came out a good book by Dr. Wolff, the story had this title as well.

[37:17]

The title is taken from one of the chapters, which is the conference that took place when they celebrated the renewal of Samaritans in Venice, where he compares the treatment of Jesus to the treatment of religious commitments, one of which is that they are very unthinkable. And whilst he suffered, Jesus, by himself, had absolutely no option. He would be no option. And that's a very ancient and traditional approach to the orthodox tradition. And, uh, recently, when it's, uh, two years ago, there was being an upstroke on May 24th, not here, in the Mission for Religious by Fr. Miller in Buryston, Jesus the First-born in Streatham, which was the original article on the original volume of the Anchor Bible prepared by Dr. Wesley Buchanan, who was there, I guess, in 1932.

[38:28]

And I first read the interest of this radio editor, which is very positive, very good, you know. And then I got the status of this fine provider to the people, which was very interesting, you know, because they also... ...contents that don't exist, that's why we don't talk. Everything on that text suggests monasticism. Christian whom I read also did the same, but to the extent to which he hadn't but I thought so, which he could, there's terms that were more customarily used in monastic communities. Everything fits better into a monastic community than any other. The multiple scare for sanctity and avoidance of defilement, the kind of vagueness expected from a monastic group of that time.

[39:34]

That ethics and rights most definitely seemed even more likely than earlier to be those appropriate to a monastic group. Felipe took, as they seemed, community in government by the will of the community, and militarily, a certain Christian monastic group. When you say we were God of many, many a world, Therefore, the importance of water and air, especially in sediment waterfalls, love to strangers, hospitality, insistence on denigration, which may have been um, perhaps a ritual purity and also insistence on cult, religion, gene, sacrifice, all those elements of illusion of uprising, in a way, too. They call it monastic cult. And Jesus is presented as the patron, the mother, of this world.

[40:37]

He was an ideal monk, you see. He was there. He was an ideal monk who had denied his family to join his order. And in coming from that, I don't decide to show that James was really the first Mexican. So it may be that the government who had discovered a new aspect in the novel text may think that, and that's my explanation, but it's interesting to see that a stricter score, to say, spontaneously, or trademark, and without belonging to a church, well, that is my attitude. And again, in the same time, I mean, I come out with another encyclopedia in Italy, later for religions, and it has a long article about monotheism, so phenomenology of monotheist life, all these monotheist traditions, you know, religious traditions have a certain beginning, and also it has a different material.

[41:42]

In many terms, the denominology of Christian non-advocacy can be actually written by me. It's true, certainly in the rest of the world. And without any kind of a psychological approach, it's just like he said, it's different from the world. What is the first image to find?

[42:06]

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