Let me begin with a story. A farm boy accidentally overturned his wagon load of corn. The farmer couldn't keep it by, heard the noise of the wagon load returning. Hey, will it? the farmer yelled. Project your shovels, come with us. Then I'll help you get the wagon up. I'm waiting right with you, silly harvester, but I don't think Pa would like me to. Oh, come on, the farmer insisted. Well, no shame, the boy finally agreed and added, but Pa won't like it. After a hearty meal, we head to the coast. I feel a lot better now, which I know the path is going to be real upset. I have to finish this mission. By the way, where is he? Under the wreckage. There are issues in communities, there are awkward people, progression calls and opposing views to ours. Intentions that come from veterans that want to change things, and those who want things to remain as they are, but if they defeat it, then other veterans will never capitalise, no matter what we do, and we might as well leave things as they are. There are the endless times of meetings, trying to decide the next thing, or whether to go back to what we used to do in the past.

[01:05]

Different views between those who feel that we are to be made to the world, so we need to modernize, but the others are thinking it's not modernization, but secularization, bringing the world into the monastery whichever way that may be. For some, they believe they came into the monastery to leave some of the values of the world behind. They want pure, religious life, and they think it's, you can find whatever you want, and not to fake it out there in the world. But the only place that I do live to authentic religious life, is right here, in a monastery. They argue, if you must go untouched with our objects, our habits, our rules, our timetables, our traditional ways of doing things, why did you come to this monastery? You can probably constitute another unhappiness if you get the principle of what I'm saying. But let me put it to you, not bad in the world. If there is untouchedness, you can change shops, you can change church, or you can move away entirely. What should we do if humanity will be allowed to each other for life? We usually try to find a compromise. A secretary, a current eagle, and a partner in a big morse code phone are walking through a park on their way to lunch, and they find an antique oil lamp.

[02:12]

They rub it, and a genie comes out in a cup of smoke. The genie says, I usually only grant three wishes, for I'll give each of you just one. Me first, me first, said the secretary. I want to be in the Bahamas, driving a speedboat, and I don't care in the world. She's gone. And he's next. He's next, says the parody girl. I want to be the wife relaxing on the beach with an endless supply of peanut butter. She's gone. You're next, the genius says to the partner of the lodger. The partner said, I want those two back in the office right after lunch. trying to find a compromise, but the reality is that when you compromise between two of those issues, one is to leave everybody, and the other one is to leave. Both sides go away unhappily, and you end up watering things down to the lowest common denomination, so that even those caught between the two factions in the middleground end up being unliked, and now they come to be unbearable for all because of the distractions. Why can we come to community? For our own way, or to love and serve Jesus?

[03:13]

Do you not understand that the religious life is a life of sacrifice? That our spiritual path will involve the trials of all perversions and the pitfalls of our desires? No matter how we might plan it, I believe by saying that we are wanting the best good of our community. Jesus is described as the most perfect. Many of God's likes and dislikes are debasing in our own fear, pride, and envy. Someone once said, the greatest thing to do in your life is not just to share your riches, but to be filled to the brim with those. Someone else said, it's not what you look at on Netflix, it's what you sing. And then a rabbi once said, love did not blind, it sees more, not never. But it can't see more, if it's been to see never. Not to be seen, outsmarting him and others, hence come out of it in trouble or a resignation. There was an incident that happened in our former unit many years ago, when a sister got thrown straight up by another sister during office, clinging loudly, at her own pace, and constantly ignoring or being oblivious to the prependrics.

[04:19]

For the another sister, who was standing in the corridors above her, simply took her best proposal, and kicked the sister in front of her on the head, in the middle of office. Apparently, everyone was so astonished that they took what we normally do on such occasions. Pretending that nothing was amiss, they kept going off of the office without a pause, as if nothing had happened. And there are petty disputes that go back to the visit day. I know of an opportunity where two of the veterans do not communicate except officially, in terms of work. And the original conduit took place more than thirty years before, and our weather or not fell under the window. In that monastery there are presidents who believe the monastery is a fridge, and others who believe it is a greenhouse. I have watched a sister come into the room and fling the windows wide open. In a few seconds later, another sister comes in, trying to be unaware of what she is about to take, and she goes straight to the other window and shuts it. There is no counter-wise that would satisfy those opinions. We are more lively, yet what about any misunderstandings between us? It is time now to move out of the halls we have dug ourselves in, or the pitfalls we have fallen so long into, perhaps even fallen into but jumped into, from entrenched positions.

[05:30]

As someone once said, no one can go back and make a brand new start, but anyone can start from now and make a brand new ending. We now need to nip that out. Holding on to anger, repentance and thirst only gives you tense muscles, a headache and a sore jaw from tensing your teeth. Forgiveness gives you back the long-sought and lightness of life. The question is, what do we do with our disagreements? We want to explain this course in this way. We'll see then how at first it is that writers talk magnificently about nothing that ought to relate to the comprehensive affection of being friendly for all mankind. What to love then is but a talk of love. The real love of man must depend on captive. He goes further. Real love must depend on captive, and therefore must begin by expediting its help on our friends, by submitting to their wishes, but contrary to our own, by daring that they are impermissive, by overcoming their occasional vagueness by kindness, by dwelling on their excellences.

[06:36]

What if it is that we form in our hearts as roots of charity, which though small at first, may, like the mustard seed, at last be those overshadowing the earth? Convulsing this way means putting others before ourselves, while for our neighbouring there is no proof to self-love. If we are astray, getting back on the right path of the Spirit, getting back onto the right path of the pure spiritual path will involve a change of direction. There is a saying, when our back is towards God, any direction is wrong. No one reminds us how peace and joy are the keynotes of the Christian character. No, it's no Christian centre. That's intentionally not real to knock down buildings. A cultural climate is unacceptable, which is what's needed by faith and civilness. We must live in sunshine, even when it's sunny. We must live in our studies. We must not shut ourselves up in our own hearts. The Christian has a deep, silent, hidden seek which the world sees not. He is the presence of the Eternal Comforter, in which he joys.

[07:40]

He can make his head on his pillow at night, and own in God's sight his own fearing heart, which he wants nothing, but God is doing all things to him, and that nothing is not his, which God could give him. God speaks for us, and we must give of ourselves to the faith of others. Her men sat on the lottery and had split the money into three equal parts, which all of them wanted to give some of their money to the church. Another man said, I'm going to draw a circle on the ground and throw all my money up in the air. Whatever lands in the circle I will keep, and the rest I will give to the church. The second man said, I will throw my money up in the air. If it lands head up, I will give it to the church, and the rest I will keep for myself. The third man said, I will throw all of my money up in the air. The money that stays up in the air, I will give to the church, and the money that falls to the ground, I will keep for myself. Reward is for the hatred of fear. Harbor neither hatred nor jealousy of anyone, and do nothing out of envy.

[08:43]

Do not not quarrel with him for some anger, praise him or envy him out of love for Christ. If you have any disputes with someone, make peace with him before the sun goes down. So it is told to be merciful, to make up before sundown. But one vision is consistent to face the end of the day. Be angry, but do not sin. Do not let the sun go down on your anger, and give no opportunity to the devil. So what do we do in practice? Do we go to our brother and say, Brother, I feel I'm coming in with what I can take, or the decision that has been reached, I'm burning with resentment and harboring grievous feelings. Please pray for me. More practical tips. If you're offering your gifts at the altar, and heard that this morning, and there in the middle of it your brother has come in against you, leave your gifts there before the altar and go. First, be ready to challenge your brother, and then come and offer your gift. Newman explains why empathy is such a fashion in Christian virtue. The first duty of charity is to try and enter into the minds and feelings of others. Following those directions, there are usually five categories of brotherly charity and friendship, and they are as follows.

[09:50]

The first is private. Mark Twain, vice president of the party, with two projects of conversation which talked about eternal life and future punishments. Twain became silent throughout the conversation. Finally, a woman asked, why do you not say anything? Are we right to give your opinion on eternal life or future punishments? Madam, you might have excused me, Twain replied. I am a pilot of a refugee. I have friends in both places. Twain, why is your tongue? Impatience, partial temper, should have no place amongst those cultivated tribes. When tempted, clam it or jaw it shut, and keep them that way. Lee, if you cannot be trusted, then it's Lee. Get away from the situation. After being with his blind date all evening, the man couldn't take another minute with her. Earlier, he had frequently arranged to have a friend call him on the phone, so he would find an excuse to leave if something like this happened.

[10:55]

When he returned to the table, he lowered his eyes, put on a grim expression and said, ''I have some bad news. My grandfather just died.'' ''Hellish heavens!'' the blind date replied. ''If you all hadn't, mine would catch you.'' But you can't be trying to completely get away from a situation. The third suggestion is, excuse. Always give the other the benefit of the doubt. Look for ways to excuse them, as we were wishing to do for you. He interprets differences by excusing them, for they know not what they are doing. And although he's told you about the nature of the native language, do not judge another as you ought to argue in his democracy, because none of us knows, and none of us know how he has to struggle this, or what they've already overcome. Excuse. Don't jump to conclusions. Big John doesn't pay. One fine day, a bus driver went to the bus carriage, dolted his bus, and he got lost along the route. He had problems with the first few stops. A few people got on, a few got off, and things went genuinely well.

[11:59]

At the next stop, however, a big skunk on the right got on. Six feet eight, built like a messer, arms hanging down to the ground. He glared at the driver and said, Big John doesn't pay, and sat down at the back. Did I mention that Regina was five feet three, thin, and big as me? Well, he was. Naturally, he didn't argue with Big John, but he wasn't happy about it. The next day, the same thing happened. Big John got on again, made a show of refusing to pay, and tapped out. And the next day, and the next, and the next. Discouraged on the bus rider, he started to lose sleep of the way Big Tom was taking advantage of him. Finally, he could stand it no longer. He'd wind up avoiding going to horses, karate, cute girls, and all that stuff. By the end of the summer, he had become quite strong, but even more, he felt really good about himself. So on the next Monday, when Big Tom once again got on the bus at 6, Big Tom got in pain, the driver stood up, he laughed at it as I could hear him scream, and why not? With a surprise look on his face, Big John replied. Big John had a laugh talk.

[13:04]

You're not John, are you? But firstly, forgive. If you can't excuse your brother, then forgive him. Not once, but 22 times, preferably. Forgive me. A certain man wanted to sell his house. Another man wanted to buy it, but because he was poor, he couldn't afford the full price. After much bargaining, the owner agreed to sell the house, because the original price would charge one fictionation. He was retained ownership of one small mill, protruding from just over the door. After several years, the original owner wanted the house back, but the new owner was unwilling to sell. So the third owner went out, found the carcass of a dead animal, and hung it on the single nail he still owned. Soon the house became unbearable, and the townie was forced to sell the house to the owner of the nail. If we leave the devil, he will once more take in our life. He will return to hang his rotten garbage on it, making it unfit for Christ's habitation. Commitment means renewing the nail. If we have any doubt as to whether or not we are truly forgiven, we do ask how many of the following signs of true forgiveness we recognize.

[14:14]

Close your eyes, or as you may look at this one day and see that this one is felt incorrectly, should be felt differently, then make sense of the moment. Close your eyes. These are the signs of true forgiveness. No reminders of the offense. No cold shoulder. No angry pouting. No cruel affection. No retaliated. No defamation or breaching kindness. No stubborn untoward vigilance. No superior violence. No failed threat. No humiliations in front of others. Close your eyes. The kinder involves rift. To love is to rift a caring fool. To weep is to rift a caring sentimental.

[15:15]

To reach out to another is to rift indulgence. To expose feelings is to rift exposing your true self. To trace your ideas to your dreams before a crowd is to rift their loss. To love is to rift wanting not to return. To live is to risk dying. To hope is to risk despair. To try is to risk failure. But risk must be taken, for the data published is to risk nothing. The person who risks nothing, has nothing, has nothing, and is nothing. Then they avoid suffering and sorrow, for they cannot learn, change, grow, love, live. Changed by their attitude, they are a slave. They are taught to be free to risk. Only the person who risks is free. To many of our brothers, love did not come naturally. In the midst of contradictions, disappointments, even dissent, the final tool to change and establish it is prayer. Pray. Pray a blessing on your brother.

[16:17]

Pray earnestly, fervently, and intuitively, for we are told, finally all of you have newfound spirit, sympathy, love of the brethren, a tender heart, and a humble mind. Do not be transceived by default or refining or revining, but on the contrary, laugh. But as if to have been pleased, let's do little things of their kind. Charles was a regular visitor at the race track. One afternoon he noticed an unusual sight. Going to the corner to have a sleep, a troglodyte priest visited one of the horses in the stable area, and gave it a licking. Charlie watched the horse very carefully, and sure enough, the next horse came into work. Charlie followed the priest before the next fleet, as Daisy raised the fiddles, and formed their revenue procedure. Shoring up, the next horse came in, punching lengths, and Charlie was close to $15. The priest continued the same procedure through the next two races, and Charlie won each time. For the extreme races, Charlie left the track, and went to the bank, and withdrew his right savings of $29. The piggy phase of the day was the last one. Charlie followed the priest, and watched carefully which horse he left.

[17:18]

He then went to the cashier's window, and withdrew his whole right savings on that horse to Lily. Then Charlie went out to watch football with Dave. Down the stretch they came, and as they crossed the finish line, the boy Charlie's fortune was based on, Hayden's, dad's laugh. Charlie was crushed. He noticed that the priest had told him that he'd been watching him play football chess all day, and that he'd only turned 100, except the last course, on which he'd bet his life savings. Charlie then laughed. What happened to the last horse, which is there? Why didn't it resist like the others? That would trouble the ecosystem, by between. You cannot tell the difference between a passing and a last break. Mothering many of our brethren, some of whom are naturally different from us, they don't share the same view or values. We try to understand them, and they don't seem to get it either. Yet, this town, they would all act completely different. They were part of the tragedy of community life, except they were able to knock our brethren into the fire of our past. Will you be the ones who refer to me in textbook?

[18:20]

Will you listen to the harsh cries of your neighbor after everyone else has walked away? Will you be the ones who stay up long shifts to hear his worthless story? Will you be the one to look forward, to look straight at me, in the generous, and devilish, the alcoholic? Won't you try to find some similar, of the father, in the one so strong as you? Will you be the one to keep on nodding, even when that is unrequited? Will you ask other things to spare your meal, when there is no thought of your next meal? Will you go forth and control others, when your own little confirmation is beyond clear? What do you think of it? Even though others refuse to believe it, you have the wrong chance. Much to no one's knowledge. Or others from your own entourage. Would you rather pardon than be pardoned? Would you rather fight than be fight? Understand rather than be understood? Can you accept insults and be taught praise in exchange? Take ridicule and be taught understanding in exchange? Will you be held accountable, even though your own problems are plunging in your heart?

[19:25]

Will this be nothing of mine at all, even though it has crushed you? Then, tremendous heart, nearer to waiting for in sure love. may we invite you to join me in speaking to you in this prayer of his, a prayer for relatives, friends, and enemies. Jesus, Son of Mary, we pray for all who are near and dear to us. We beg you to bring them all into the light of your truth, or to keep them in your truth, if they already know it, and to keep them in a state of grace, and to give them the gift of perseverance. Lord, we pray for our fathers and our mothers, for our children, for our brothers and sisters, for our friends, for our neighbors, for our superiors and for those who wish us well, for those who wish us ill, for our enemies. for our rifles, for our injuries, and for our soldiers, and not only for the living, but for the dead, who have died in the grace of God, that he may shorten their time of expiation, and that he may cut the skins of his presence apart.

[20:32]

Amen.

[20:35]

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