Tonight, I would like to continue until we have started in the various chapter, of course, in a little bit of concern, of course, in yet understanding also about our whole elastic formula. Now we've all realized that we live in this era of the Second Faculty Council, era in which, in a certain sense, the Church feels that she's being reborn again. And at least like living words, the Second Vatican Council, like a level setting up the process of universal fermentation.

[01:11]

And perhaps I'd often have a feeling that our friends, people from the outside, guests, priests, come here, They think that we here would not say we are too remote from a scene of actual change. As we cover a part of this rebirth, or at least of the paths which have come, of course it feels completely and truly a part of it. But we don't think we work, but we also fear the parents. We ask ourselves, what is our part? What does the spiritual boast in this spirit?

[02:18]

Now in a very deep sense I think, especially in reading again the doctrines and reading them slowly and meditatively, I think we feel that in a very deep and true sense we can consider this as our counsel. Why? Because it is because of the wisdom sacred, is to counsel the church, the church of the poor, of the Pascha, of the people of God, of worship, of true Catholicity in the sense of openness, openness in the ecumenical sense, openness in the cosmic sense,

[03:23]

openness in the eschatological sense. And each one of these terms indicates a feeling which in the history of power sources is new, but not in the history of monasticism, and certainly not in the history of monasticism in this tragic sense. till quite fresh now memory is the shock which was failed in the whole church during the first weeks of the council. And one realized that the fathers were quite unsuspectingly being confronted with problems which required not so much administrative ability, nor the knowledge of canon law, or state-kind and wisdom, which vices out of the contemplation of heavy things.

[04:39]

Now by its very nature belongs the mock peers of us at all, they acquire the spirit. His whole status of the world is not based on documents. But it is cursed. His spirit is begun. He bounds to be living. It's true that, first of all, the verbs of eternal life, which proceeds from the power of the sin. And let the book reads the constitutions and declarations of the Second Graphic Council in the Deuteronomy. And now let us proceed a little and further investigate the texts. And let us try to confront them and to work.

[05:43]

Let the work in our arms as it be seen as the work of eternal life. You've met with me and speaking about the first chapter of the church. Hence there, I just can't go into every detail, but I want to call your attention to the conclusion of this first chapter, which runs this way. Just as Christ carried out the work of redemption in poverty and under oppression, So the Church is called to follow a second path in communicating to many truths of salvation. Christ Jesus, though he was by nature God, and he treated himself, taking the nature of his life, and being rich, he became good for other things.

[06:45]

Thus, although the Church needs human resources, carry our action. She is not set up to seek her daily role, but to obtain humility and save sacrifice, given by her own example. That is why, for us that is, a tremendously important guide in light, and we are not unfamiliar with it. And still it is for us It's constantly rebuked and shattered for the individual as clear as for the monastic community. And I think in a special way also for a democratic community, because we are always, we see that in our own, our own is in one way, as a community, and in the middle of the planet, it leads to

[07:49]

but, for instance, insignificant community or churches, while the same there is still there is, so isn't, common-wise, a certain number one said, a little spirit of growth. This spirit of growth immediately causes the kind of competitive act. And by the way, it compares what's said with others in other communities. And easily, I'll just give that to your attention. You are very aware of it. And I don't see these things in a kind of sculpting way, just the kind of actual, you know, to remind ourselves. We are in danger. I think we all feel that, too, to think too much of ourselves, to come into a kind of affectionate life.

[09:00]

We find sometimes we get more purity because we're looking out for the better things. And that causes here there's restlessness, not being able, The sex was set down. Two years of the choir and I, to accommodate cheerily, we know this is our... There are better things, you know, somewhere else. Once the local upstairs that day became open for the... open between it, open because, you see? Other places may have better ways than we can. And also, the Holy Spirit, that the Holy Spirit may show us new things that deepen us. That kind of, let's say, mobility is always and is dependent on us. I mean, the mobility which humanity provides us, the mobility which the faith in the Holy Spirit gives us

[10:11]

So then God makes us open and keeps us open to true spiritual values. In that way, God should be new. And in that way, the diagnostic line responds to being ready at the beginning. And I will say it's part of his tantristic noise. When us to die, the sage, not, set down to the serpent, stately rigidity of a perfect form. But it is something that is a constant ambition. To lay it with our respect is an ambition. And therefore, in that way, keep the spirit of a better ambition. can put us to community every month.

[11:13]

You must do that. It's partly married, partly sports. But then there are other things, you know, and other motivations which creep in and which are also good. For example, if one gets impatient, we have spoken about that, because he turns to the good best way for, turns to the good in the rich, yes, five years very much at the end. Now that we are just not much stronger than we are, you ought to know. And there we must be waiting. I think we have to kind of look that way. There is a kind of competitive spirit and there is a kind of glorious spirit which, to my mind, before the real security law doesn't mean this is in that way our things dangerous would lead us to go completely get it wrong into a wrong area.

[12:27]

This is also in this world a matter of eternal renewal because things in such a way they are really a bit deteriorating agreed upon that role. They actually developed part of the community life. And of course, with that, in an always, in our age, exactly the right time and moment, that we based it on other factors. But the main thing is, you know, we have that in the kind of quiet and conscious church speaks who speaks in church. Everyone also speaks in a little community and in seeing things develop and why they are kind of push, push it. Then things make it a little tense and as I said it may take on a walk.

[13:34]

Then it gets into kind of ambition. All Christians are just not the fear for the moment. And it's up here that those things are really against poverty, only the real poverty of the spirit. So that is one thing which just strikes us in the message from us in this first chapter of the church. With that closes, and we come to the second chapter And that second chapter, that is important for us because that is all the people don't know. Now, again, you know, you see why any completely new thing, new in the history of councils, not in the history of the apostles. The people are at least, or better say, not also in our history, not so good between me.

[14:35]

So there is one sentence I want to call your attention to, and it is this I read. It has pleased God to make men holy and sacred, not merely as individuals, without any mutual law, but by making them into a single people, a people which acknowledges him in truth, and serves him in holiness. The Bible, if you read that as a book, and of course you read it as said alive, then it's not so far away from the rule of sin. You find that, you know, we recognize there is a kindred spirit. That is the spirit which which animates a monastic community.

[15:39]

And we suddenly realize that in a monastic community, it just this idea of the people of God. In the classical world, it was reduced twice. The spirit of people of God. And then again, how much we have discovered last year and also this last year. Why, when you agree, certainly I am no one in this community interest that you know in developing any kind of anti-clare and spirit or anti-clare complex. Still, on the other side, we certainly, very certainly, realize that we will church as a whole. Let's see those things belong in our heart of the people of God.

[16:47]

It's not so that the people of God are the laity of one side and the clergy of the others. All this together, said the people. That is so tremendously important. And said your gospel says, my friend of When I think what I am is for ordination, the mission has to us. But I rejoice and I am consoled when I think of a thing I haven't come with. Beautiful. So that is the spirit. That is, of course, something is not living, but still exists, and still in among us. It is a discomfort, because that is one of the processes in which we are really involved.

[17:47]

And when we were in the academy, not just and only as a consequence of that, but simply as we are swimming in the whole stream of development of which that council is about. of the people of God. And the people of God can be understood only in terms of the person. The whole day shall come. That's the way the Euclidus shatter contains. Behold the nation of Sesto, and I will make new covenant with the house of Israel and with the house of Judah.

[18:50]

I and I will give my law in their hearts, and I will wipe it in their hearts, and I will be their God. and they shall be my people. For all shall know me, from the beliefs of them, even to the greats," says the Lord. You know, this is what it is. The poor, the [...] poor. the whole program and power of our modernist formation. What is the principle, so to speak, of our modernist formation? What certainly is this? For all shall know who be from the least of their people to the greatest system.

[19:55]

So, with that, it's evident that, as I say, a program awkward concept last a couple of four days. We've recently studied this formation and this is a great formation in neuroscience. That was it. And then all our entire inadimidus we have which we get, all instance, need a development type of equipment. But this is the which accepts the power of it. From the east of the east to the west, that's the goal. So literally, the Holy Spirit is not the lineage of education. But the Holy Spirit is simply poured out

[20:58]

old yourself, that's all. The old and young, the free in the soul, may be the antime, even the lost and the lost. And another thing which, again, on this soul, he assumes such a far as the erection, or reused over, in that sense, dying. For us, I will give my law in their bowels, and I will write it in their heart, and I will be their girl, and they shall be my king. And yet, immediately, if legs are on the ground, because legs are on the ground, what is it what makes the dog? We have said that so often, do you remember?

[22:01]

He is the hidden man of the heart. The hidden man of the heart. Who is the hidden man of the heart? That's the way Spirit dwells. But in that way, it isn't ostentation. It isn't commentation. It is not ambition. But it is simple, the same of them. But the law is a child's redeemed, like a flower is before the milk. Next, the monastic flower. So I will find it all in their mouths, and I will find it in their hearts. This monastic occasion, the monastic life is back of love. The genes it come often, we have the mind for ourselves with this effect. can only be laid in the doctor, can never in that way be at all.

[23:05]

It has, that way, to come, to grow, as it calls, or taintlessly, out of the heart. And in that way, of course, the Trinity is nublish. It's nublish with it. The Trinity is not the ice-cold thing or so. I saw the British students. But the question is that it's not in us. It means it's a matter of we couldn't be virgins that way. We didn't face the world. We didn't have that misery. It wasn't. Therefore, but that is in us. And there is a world. And that world is called an elastic profession. and that the dynastic population is in common. And in that way, our life was the special way, I would say, what can I say, total way is the nurtures of the land.

[24:12]

That is, that's our, that's what makes the modern characteristic. And then what is it? There's the reason why in some way we withdraw from the church. Our withdrawal for the church is not to get to set up a competition. When the church orders to set up a support church, our withdrawal for the church is not a big deal against the church. It is not an act of charity. Our bodies, it is withdrawal and honor to it. I think every member of the community realizes every problem gets Outside, for example, what we call the official church, and of course we didn't contact them with the chancery. It's on last November. Those days, now there's a number who were talking about in the middle.

[25:15]

We have to read these papers, the very fort, and we're going to the chancery. See, in the old days, it's not really good. It's not just because it's because there seems to come into contact with others. No, but just in the silence, in this fault of authority. That's of course necessary there, where administration, the ordinary administration of a church is engaged, or it has to be engaged, unfortunately, in all music, the dayliness. Meeting in the dayliness. But that is, of course, that is dead. In all, in that kind of atmosphere, there may be a certain coldness.

[26:19]

Well, is it necessary? But I mean, it seems to be the way they're simply dependent on that politics. If one wants to not, it cannot be. It's to a certain extent, it's an impersonal, it's an insecure thing. Of course, our way to all of the church is why do we do that, not simply because we are fighting the same person. Oh man, we hate to murder us. I got that, but for the sake of love, I've brought you into the desert. We speak your heart. And as he says, of course, that's our case. So therefore, this withdrawal, I don't say that that's the empire, but certainly in aspects of withdrawal is this inner desire.

[27:22]

not to withdraw from the law and to get lost in anarchy, but it is the withdrawal of a law which needs, you know, let us say, which needs the rule, which needs a certain closeness, which aspires, you know, because of the exchanging of the power, and which not only in that way was from war to the other, but also in our relations as God, to God, in our relations of God, in English. So in all that generation with war is part of our of prostitution. It has always brought the book away from this throne of our hearts, rather than through a greater intimacy, greater dignity.

[28:36]

For I will be their God, and as they shall be my opinion. That's exactly what happens when asked the community that way. Meets of all the old, this realisation is overcome. We are here, isn't it? Why are they withdrawing the side of the individual? It's the realisation of this in the individual soul, not as general. It gives us that the monastic atmosphere, the monastic life, should provide for everyone. So therefore, there we are, and that is also so strong for us, that is the newness, what the expert we call the experience of newness, because that is the way the council then continuously, but when parents say on this vision,

[29:49]

I'll tell you why. I'll just have a break to it. This was to be the new people. The new people. That people, in other words, that was largely limited now anymore to a race of nations. For example, the Jewish nation. But when Jews and Gentiles meet together, that means the new people in which, then, the Holy Spirit is the one and not the one. But when the Holy Spirit shall save us the one, then we create a new people. A new people, which this, then again, fight us, but not for that why God does he withdraw. But then, you know, let's ask that question. And you will feel, by the way, that One of the reasons why we draw from history, our desire for muteness.

[30:59]

Although I say one more, still, and I think even returning, see, into phantom monastery, into the outside, that we really, that we really thought. And there's always, actually not one, but in general, the majority of cases, we feel and we compare to, say, yet not in the spirit of everything, not in the spirit of our mission or anything like that, but simply as a matter of fact, we feel that And if that is not the case, then simply solve a big war for the domestic community. But if the domestic community really gives them life, then they will not catch a feeling that it becomes a role that it's in the modern state, as the place and the power of newness, spiritual newness.

[32:13]

Why, neighbors, outside of all participants, This was there with a bit too stuff. The old sedentary was that simply is a result of a fact that the level or the general level, let's say, of the mass of Christians cannot be that. It is, let's say, there where Christians are free. to meet in a kind of, I won't say, exclusiveness, but in a kind of freedom that would associate the one to the other, in the newness of Christ, that means it is special in our awareness of Christ. We have, actually, once we could realize that, to example, upon our own, what is the reason for our holiday rules.

[33:15]

There are lots of competition to couch. Why do they exist? They only have a reason to exist, doesn't it? In some way, they represent and they're connected with their specific numbers. That's a line that will not happen. So here it's an entire group of individual people. Why do they feel attracted? ... [...] This is the answer of our life, and also the GED, because the GED is the region of the children of the resurrection.

[34:31]

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