You know how a community of disabled lived and understood that asceticism, especially, there's a various form of renunciation. And the last thing I mentioned was renunciation through honours, through pride, various forms. pride, desire, something which we thought was very important in the community and so on. There are a few examples of pride existing in the black community. Community composed of sinners, like every community, and As I mentioned, I think, yesterday morning, the first group of disciples, Bacchomius, was a very homogeneous group.

[01:03]

They had a very strong cohesion. And when the second generation started coming, it was too easy for them to accept the new generation. And we have the example that when Bacchomius Asked Theodore, who had just arrived. Well, he had been in the community for a few years, but he was a youngster. About a third of us were still very, very young. And he asked him to give the instruction to the whole community in his place. And about ten of the older men went up and asked the young man to teach them. All the men from there, from here. And after Detective Gates was finished, he brought them, five kind of them. He gave them cereal, and he said to them, and he asked them, where do you think is the beginning of every evil from?

[02:13]

He couldn't answer, I'm sorry. The beginning of every evil is, in the world, is from crime. He gave many examples in the scripture. And of course he gave the example of Philippians 2, 8, example of Christ, who was God and made himself obedient to the cross. Here you have the meditation example of Christ on the cross. There is another text, when the demons try to absorb the Vengelary in his heart. I can guess answers, or wicked ones. You cannot carry me away with your Vengelary, for I know my sins. Which means he is conscious of being a sinner. And here you see also the way monks would fight against temptations, always with sceptre. Same thing in the life of Emperor. every temptation, but Anthony has always worked on the scripture to answer.

[03:20]

Of course, this is after the example of Christ. Answer. Each one answers each one of the temptation by the scripture. The scripture is not only the first rule, the order, the rule of the Lord, but it is also his weapon. Answer the attacks. And if the superior must be very humble in exercising his authority, when he has authority, when somebody has authority, the humility of the rank and file monk will be expressed in his obedience. There are beautiful texts in the Testament for C.H.S., V.I.C.C. about obedience, for example, we can reach to paragraph 98 of the quotations of the Bible.

[04:24]

The University is almost entirely composed of texts from the Scripture. We have, I have some here, a number of quotations, around 600 quotations. And all the books particularly, all the books of the Old Testament and the New Testament, 15 parables. Just rejoice in the Lord. I repeat, rejoice. Be subject to the fathers, to your fathers, in all obedience. Obedience shall be in joy. Something stern, or something painful. Rejoice in the Lord. Be subject to your fathers in all obedience, without murmuring or wavering thoughts. Murmur. This one of the But the sins that the monks that feared, those, Paganius is always warning his monks against murmuring. And Benedict would do the same thing. So it was a temptation to which monks are easily exposed.

[05:31]

Without murmuring or wavering thoughts, bring simplicity apart to your good deeds. set enough to do good deeds, but to do them with purity of heart or simplicity of heart. Purity of heart or simplicity of heart is the same thing. The simplicity of heart is supposed to be Deep Sikhya, the heart which is divided between this or that, the wearing part, and this unity of heart is characteristic of the monk. The monk is the one who has only one orientation, One goes in light, one of Rapa's, it's a synonymous of Manaphas, the one that's under one aim in life. And he's not going one side with the other, but on his own trail. The group of, I believe, of the monk in Syria, in Hidayah, the group is Yahid, means the etymology of the group is the

[06:43]

the arrow that goes straight to the goal. The arrow doesn't bend, it doesn't do that. So it's the one that goes straight to its goal. Simplicity of heart. Sim means purity of heart. Bringing simplicity of heart to you will lead that filled with virtue and etherica you may be made worthy of its adoption. their own goal is to become sons of God. Obey your superiors and be subject to them for they are keeping watch over your souls and give an account for you. It's a quotation from Hebrew, a quotation used by Benedict also. You have to obey your superiors, but they are the ones who are keeping watch over your souls. But they have to do the right thing. Now there are many other texts where obedience is is shown as superior to fasting or to any type of bodily asceticism.

[07:48]

The bodily asceticism is inferior to other virtues which are much more important, for example, obedience, for example, and other things in the scripture. And there is one story in the Bible, chapter 64, He was a brother who was engaging in great practices and in harsh asceticism. But he was doing so not for a girl, but for a pain lover. And a commune took him aside and told him, It is written, I have come down from heaven, not to do my own will, but to do the will of the one who sent me. obedience to the will of God is the main thing. It's much more important than all the other formalities. Now obey me. When the signal is given at midday to tell the brothers to eat, you go to and you shall eat a little. And whatever food they eat, you shall take a little of it too.

[08:52]

I'll do that without eating your fill. I'll do without eating your fill. But at evening, when the signal is given again, let us go and eat properly. The rules of fasting were not too harsh on a community. Any rules for a community cannot be as harsh as what a hermit can do on his own. You have to take account of various possibilities on the capacity of each one. There was two meals, except on days of fasting. Days of fasting were Wednesday and Friday, and it was only one meal after the 9th hour. The other days, there were two meals, one at noon and one hour each. And it seemed that the brothers pulled the skip out of the communion. but not caught before. And so Paganius is telling them, well, just do as Ripley does. Go to them, you know, and don't take your fill, but take something, a little bit of everything is given to you.

[10:01]

Be simple. And that's much more important, to be obedient, than to do that kind of excessive busting. And there are many other examples like this. One day, Theodore came to Aquinas and asked him about the great Pascha. What they call the Pascha is what we call the Holy Week. The Pascha goes from Monday to Saturday. And Easter, what we call Easter, is the day of the resurrection, the day of the joy. But the Pascha, the Passover, means that you only make the preparation. You go through penance with Christ, through fasting, and in the reading of the Scripture, and prepare ourselves to celebrate your job, the restoration, during the night from Saturday to Sunday.

[11:07]

And all the monks from all the monasteries came to Bab, Babar, the central monastery for that celebration for the whole week. Now, the practice of the church was to spend the last two days of the Friday and Saturday without eating. The technical term was to join two days of fasting. That meant not to eat at all during those two days. That meant that they ate on Thursday evening, and then the next meal was a Eucharistic meal the night. But there was some practice in the Holy Church. Some people will join three days, or four days, or five days, or the whole week. And we see testimonies of that, and I just imagine that happens. But the general rule was to join only the last two days. So Theodore comes to Ficom News and ask him, what do you do? It would be better. There's one more.

[12:11]

I don't have the reference. So he asked Pachelbel if it would not be better for John 3, 8, 14 to write a passage where they would agree. And Pachelbel says, no, the best thing is just to follow the rule of the Church, so as to keep your strength, to be faithful to the things that are commanded to us in the Scripture. continuous prayer and to walk in order to be able to give alms to the poor. So those are things that are commanded to us in this country. And it's better to do that than to pass during many days and not to have the strength to follow those things. So there is a scale of value there. There are many examples of Krakomys being faithful themselves, obedient to the common rule.

[13:15]

The superior is the one who is entrusted with the care for all the grounders. But apart from that care, he's just one of the grounders. And he has to follow the rule like anybody else. And the life is very carefully showing. Very often, Hapa Kombis was just one among the brothers. He was living in one of the houses. Although he was the Superior General, basically, of all the monasteries, he was living in one monastery, Phra Rang. And in that monastery, he was one member, one Vietnamese. And for all his personal things, to get food, to get food, he was just dependent on the Superior of that monastery, like anybody else. Just as the brothers were established in separate houses, and had in each house someone responsible for them as a father, Pythagoras also belonged to a house.

[14:20]

He was not any different from the brothers. He did not have the authority to go on his own to take a garment from the leader of the community. It was the housemaster of the house to which he belonged who took it from him for him. According to the regulations of the brothers, he had established from God. So the regulations that were just established, he took them from the scripture, took his instigation from the scripture, and he considered that those were from God. So he was subjected to them like anybody else. and the schism that happened in the community after the death of Apollonius was caused partly by the revolt of Apollonius who refused to be subjected to Arceus' and also Mani's persistence. If the monk who has renounced his family honour's titles

[15:23]

and to be humble, forbidden, all the Lord must renounce all the sins of His life through conversion. A Maitreya that has to be realized not only at the moment He enters the monastery, but all through His life. Maitreya is at the center of our communal life, of monastic life. Monk is a human being and such is his sin. And he has to do this conversion on his life. And the conversion is the real deep conversion of the heart is a gift from God. God gives the conversion of the heart. But you have to dispose yourself. by going away from sin. And then if you go away from sin, God will transform your heart so that your heart will be converted towards Him. And the beautiful text I mentioned up in the Testament, of course, Jesus, is from beginning to end a long call to repentance.

[16:30]

the principal to communal repentance. The whole community has to convert, not only the individual, but the community, has to realize over and over again that it is absolutely faithful to stop and ask for permission to get more food, because what is important is to do the whole will. Their idea is that Man is born, man was created by God and the image of God. With that image he receives all the fruits of the Spirit. The fruits of the Spirit are the virtues. And there is a vice corresponding to each of the virtues according to their scheme. And so the devil is always watching us, trying to take away from us one of the virtues, one of the fruits of the spirit, and to put in its place one of its own fruits, the fruit of evil.

[17:37]

So if you let the devil enter to your house, to your soul, by letting him put one fruit of evil in you, then he has entered there and can become instantly master of the whole place. So the important thing is to try to keep all the fruits of the Spirit that we have received from God. And if we are the last one, try to recover it as soon as possible by penance through which we become worthy of receiving the gift of Midanoya from God. If we remain in one sin, Although it may be a very tiny descent, the devil has his place in us. I think we did quite a lot of programs on this conversion program.

[18:45]

But I would like to move to the next part of this talk, about the spiritual character of renunciation, the real Christian character of renunciation. Although we find a very austere type of atheistism in Pacomian monasteries, Pacomian sources make it very clear that bodily mortifications are without any value if they are not accompanied by humility, obedience, chastity, and all the other virtues. And I saw that they must be subordinated to other more important spiritual realities. For example, in a Greek fragment published, apart from the man, the fragment that was discovered by Dürer a few years ago in a British museum, there is the example of a monk who who was very faithful to other rules, but then became more and more negligent, and then became disobedient.

[19:58]

And this was the beginning of... all series of sins and lost his vocation. And then, fortunately, he was converted, which is what came back. But he tells his own history, and it begins like this. There are many monks who have left behind father and mother, brothers and sisters, family and relatives, servants and maids, grants and acquaintances, means and possessions, liberty for the salvation of their souls, whose first commitment and entry to the monastery were praiseworthy and agreeable. but to finish blameworthy and reprehensible. Why? This happened to them because they did not give themselves to a pure obedience and unsolicitous detachment. If you don't have the obedience, all your other virtues are put out by your wills. For example, the Voivik line, around 92 speaks of 10 old men who practiced a wonderful ascetical line, extremely harsh assises, but were murmurers.

[21:06]

The people will be brought to understanding and repentance only through recognizance, admonition, fasting, and prayers. So I can just show to them that all their assises were also done anyway, if they were murmurers. Another man was depicted of the devil and expelled from the monastery by Pachomius, because although he had practiced great mortification during nine years, he had remained in impurity. Another brother was punished from the other life according to a vision that Pachomius received, because although he had been very ascetic, he had remained spiteful and disobedient. all the rest was without ground. Fr. Commius chose to warn these monks against excessive fasting that may render someone incapable of observing other precepts of the Gospel. That's a text I mentioned a few minutes ago.

[22:11]

And Fr. Commius adds to what I said, we should keep to the work of the Church, and not try to do more, so that we might still have the strength to accomplish without fainting the things we are commanded to do, namely unceasing prayer, vigils, reciting of God's Word, and our manual labor, about which we have others in the Holy Scripture, and which ought to permit us to hold out our hands to the poor. And he adds somewhere there that, well, there are a lot of people, and this text can be a late addition, that there was tension between the hermetical orientation and cinematical orientation, each one, to make sure that his way of life was better. And Pachaurius is supposed to have said that, well, there are a lot of people who live in solitude and spend many days without without eating, but we find that they don't practice charity.

[23:15]

They consider themselves as superior to all the others and they get a lot of defects as opposed to alcohol. Discretion is important because a suggestion of an exaggerated thesis may come from the devil. So the devil may suggest to someone to fast very much and to do a lot of prayer above what is requested so that the man will become weak and then he will become easy prey for him. So then, here is the face that I'm supposed to be drawing. Again, I will instruct you by a parable about the brothers who are the least in the colonial, who do not give themselves up to the great practices and to an excessive asceticism, but walk simply in the purity of their values and their hearts, and according to the established rules with obedience and obligiveness.

[24:24]

So, he is comparing the cinematic life to a hermetic amount. And, you see, those who are the least in the cinematic life are just full schooling, simply the rule. without doing anything extraordinary. In the view of people who live as Antichrists, their way of life does not seem perfect, and they are looked upon as guilty. They are far superior to those who live as Antichrists, for they walk in the obligedness of the Apostles who are in Christ. But there is another form of renunciation, both individual and public, which is very important for Quaker Buddhism. It is renunciation through material renunciation, what we would call today public. And we can follow this through the life of Quaker Buddhism. The first group of men who gathered around Quaker Buddhism retained a form of private ownership.

[25:27]

Each one was self-supporting and managed his own affairs, but they would provide their share for all their common material needs, either for food or to provide hospitality to the strangers who came to them. Papamuse, after seven years with his father, Palamon, went one day to pray for the people of the desert in this abandoned village called Tabernissa. And there, he had an inspiration. Sell a beer, and build yourself a beer, and then you go out. And a lot of people will come to you to be saved. So Papagius goes back to Palermo and tells him, Palermo, this is where it's very sad, because he loves Papagius very much. But this is a very successful time. So I will go with you and build yourself. And they make the agreement that he will visit each one of them. One time Pachomius will come to visit Palatine, and the other time Palatine will come to visit Pachomius, because they were away, but Palatine will come when he remains with his son.

[26:36]

And then Pachomius settles there, his father John comes, and then a group of people, peasants from surrounding village, knows that Pachomius is there, and they come to live with him. And he organized them in a very loose type of community. Each one walks or celebrates someone, and each one makes his own loop. But they put something in common, or a common theme and so on. for the food and also to provide hospitality to strangers who come. And Pachomius administered that. This is the first kind of community he made for them. And of course, this is not a perfect communion. Because a perfect communion here is according to the Acts of the Apostles. There were one heart and one soul, and everything they owned was held in common. not one of them said that they aimed the buses as if on.

[27:38]

Those texts of the Acts of the Apostles, the summaries of the Acts of the Apostles, the description of the life of the early church, were always the ideal every type of cinematic life in the church, every reform of cinematic titles, taken those things as the idea. So those were the ideas of Michael James Poole. How is it that they did not write this at the beginning? The biographer explained that If he consented to that mitigated form of community life, it was because he could see that they were not yet ready to bind themselves together in a perfect community. The Pai-Kongese respects where each one is at, does not impose to anyone something that he does not yet understand, of which he is not yet able. Even with his second brother, he will serve, he will do all the service himself.

[28:40]

And they will ask him, why are you doing all the work? You are tired. He will say, because you are not yet strong enough in this life to be able to serve each other. But in a community of brothers who have really renounced the world, there is no place of private ownership of any sort. The essential things that a brother may have in his possession are described in detail in the book. There are very few. He has more or less the same description as Benedict Cain's with the various pieces of clothing and such. and they are distributed by the father of the monastery, Abel, from the last monastery. And in the rules he said, in his description, the list, and if you find anything more than this, you shall take it away, without contradiction. And if someone asks more, at some point, more than he needs, he shall bring what he asks.

[29:46]

He doesn't need to the store room, without being warned by the superior, for that way to be warned by the superior. If you have something in your possession that you are not using, then bring it to the superior. And they shall be at the disposal of the housemaster in a second, or someone else. No one was allowed to receive any gift from his family without special permission. If someone presents himself at the door of the monastery and says he would like to see his brother or his relative, if he brought him some of the fruits which are allowed to be eaten in the monastery, he may not receive them himself, but he shall call the pauper who shall receive the gift. If anyone living under a housemaster in a house of the monastery, and lacking none of the things he is allowed to have in the monastery, if he has a father, or a brother, or a close friend, he is not to receive anything at all from them, neither cunic, nor mental, nor political.

[30:47]

But if it is true that he has less than what is prescribed, the entire fault and punishment shall fall on the housemaster. This is from the Testament. have been right to expect everything they really need from the community. The obligation to provide him with everything he really needs. And that obligation rested on the superiors, first of all. Our C.S.S. warned them that they must care for the bodily needs of their brothers as well as for their spiritual needs. Do not refresh them, brothers, in their bodily needs without giving them spiritual nourishment. Or again, do not teach them spiritual things while oppressing them in their bodily needs, namely food and clothing. For the time being, you are responsible for your brothers in every way. It is not enough to take care of their spiritual needs and forget their bodily needs almost very soon. But give them food for souls and bodies alike.

[31:52]

And give them no opportunity for negligence. So the negligence is the root of all the sins, all the virtues. The mind must be always vigilant. The root of all the virtues is vigilance, to be awakened, to be awakened to the will of God and also to what little can be working against you. And so, the day, the moment you start being vigilant, then you become negligent. This is the bigotry of all the sins. Or what is this justice of ours, that we oppress the brothers which work while we enjoy leisure? Or that we impose on them a yoke which we are unable to bear? So the superior is not in a privileged position. His position is a position of responsibility.

[32:55]

Therefore, if you are the fathers of the Maastricht, And then for a long, long section of that, the RCSs, RCSs is telling superiors their responsibility. And there is one diagram for the superior of the monastery, and then the second of the monastery, and then he speaks to the housemaster, and he speaks to the second of the housemaster, and then he will speak to all the daughters with responsibility toward him. and to be united in the uniformity of God. Therefore, you who are the fathers of the Nazarenes, if you see that any brother lack something and are hard-dressed, do not be like them, knowing that you shall render an account of all the floods over which the Holy Spirit has placed you, to watch over and to shepherd the Church of God, which it brought with His own blood. You see here, the RCS is using the expression the Church of God as the name of the community.

[34:05]

In the Michael Mann text, you don't find long theological elaboration about the monastery and the church. But if you see that they are abusing, when they speak of the community, they are using all the figures and symbols that the New Testament view when speaking about the Church. The Divine Lamb of God, the Path of God, Church of God. And the Holy Spirit is placed to watch over and to shepherd the Church of God. And then Church of God, that He has walked with His own blood. An authentic community life requires a real unity, and it takes some form of uniformity. We have already seen how all the brothers received the same amount of small things, especially clothes and food, that they had the permission to keep in their possession. This was, according to Arceus, a concrete means of expressing the mutual love of brothers who have one same father.

[35:08]

We should live in unity and not all the same things. It should be a type of uniformity among us, because we are all sons of the same father. Therefore, brothers, let us be equal, from the least to the greatest. The least to the greatest, it can mean two things. It can mean the least being the ordinary man who has just come into the nursery, and the great one is the one who has was the function of authority. And that comes from the fact that Celtic, which is a poor language, or very great vocabulary, and you used to designate any type of authority, either civilian or religious, the word knox, which means great. grain, the word made, can translate, superior, can translate, governor, can translate, king, can translate.

[36:14]

So, these two languages can mean the one who has no one with him, the one who has the highest official ability. It can mean also perhaps those who were from a great family, when they come to us, those who were God's servants. Whether rich or poor, that means what you were before you came. Let us be equal, perfect in harmony and purity, so that it can be said of us as well, the man who gathered much and nothing over, the man who gathered little did not go short. This is a funny edition of things from Exodus about the manna. Let no one look after his own pleasure when he sees a brother living in poverty and hardship. unity is a form of charity when you see that your brother is needing something so that he can look after you and basically it comes from the same motto that I'm doing from the community world community tremendous disparity between rich nations and poor nations exactly the same situation

[37:29]

How can we look after our own pleasure, when three-quarters of the mankind of mankind are living under poverty? Let this saying of the Prophet be told him. Did one God not create all of you? Have you not all one father? Why has each of you abandoned his father, thus profiling the covenant of your fathers? Judah has been forsaken and abomination has been committed in Israel. So we have one father, one God, and He has cared for all of us in this evening. So why do we have to have our own brother? Our own God cares so much. As for the superior, He must have an equal care for all. I will say it again and again and will repeat it. Take care not to love some and hate others. To sustain this one and to neglect that one. Lest your toil be found wasted and all your strength be lost.

[38:34]

Benedict has the same recommendation. Be careful not to love one another. And the superior himself was received the same treatment as any other brother. Pachomius gave the example many times, refusing to receive special treatment even when he was very sick, even on his deathbed. And one day he was very sick and Theodore rolled a nice blanket over him. And he said, he refused. And he said, because we have to administer the labor and the needs of the brothers, do we have the right to give ourselves ease? Where is now the fear of God? Have you just now visited the hearts of the brothers to see whether there was anyone in them who was sick? So Prophet Moses, why should I have nicer luck than any other brother who are sick like me? But he refused all the special treatment.

[39:39]

Theodos, the Archaeologist, remembered the example received from Papalmus, and he exhorted the superiors not to turn the ministry into a personal advantage. If a person to whom a ministry or the administration of the monastery is entrusted makes a profit out of it, that is, if he lays hold of something and turns it to his personal comfort, this must be considered a crime and a segregation. If I am in office in my community, and if I use that to to get some personal profit. This is considered a crime and a sacrament. 1. For by doing this, he despises those who do not have but are rich in blessed powers. Whether they is he lost, but he causes the rest to be lost. 2. Woe to those who live in the Karnadia and turn something from common use to their own.

[40:42]

When they leave this body, they shall hear, remember, that you received good things during your life. The Gospel takes about in the four bands and across the game. Lazarus. Lazarus. Lazarus. So he said, if you leave the community and you are used to your common views, the goods, to your personal views, the things that were for common use. Then, when you were around, at the judgment you will hear, remember that you received good things during the war, while your brothers were toiling in paths and in abstinence, and swimming from unceasing effort. Then to look at those who were happy and cheerful at forsaking the prison plan to obtain the life to come, while you were fighting filth and torments and misery, because you didn't want to hear the words of the gospel. If you establish a difference between you and the brothers during life, then the difference will remain in the other life, but the other way around.

[41:53]

If you are superior in this life, you will be inferior in the other life. There is this stress, very strong stress, on equality. Everybody should be equal. But at the same time, there's a counterpart, which is the consideration for the individual needs. And if a brother needs something special, he must get it. And that will be the next one. So there is always this critical balance in the attitude of white owners. It's very demanding, but at the same time very concerned for the needs of the individual. The equality, uniformity, will not have any real Christian sense if it is not counterbalanced by the concern for the special needs of individuals. Yes. One last question.

[42:56]

I wish I could give you the whole idea of the arms. They did like everything about what they needed immediately. I know there's been one place there where they ran out of wheat, and we had to take the pomegranates home and sell them on the welder or something. The welder had brought us a load of things. Was that because they didn't store up any money at all from their labor when they went out and hired the salt store? Certainly at the beginning they did not. In fact, when the revolution moved in, the parliament was also being dispersed. The sidewalks were put down. It is clear to think that they were keeping what two blocks of land they had, and then they would gain all the rest. But when the community became larger, Of course, every time we do it, it becomes harsh. We must run it securely.

[44:02]

And there is a temptation to become rich. At some point, at the time of Theodore, we felt that temptation. And that was only the reason we got excluded from Syria. But the example you mentioned, one that was in the late period of the Pakomians, it seemed they had very little, just what they needed. And during the famine, very soon they were without any food left over the years. And the little they had left, Pakomians gave it. and there is a place where the other mentioned that at some point in the period in time the brothers were dying, starving, dead. And so I'm sure that the Communists had brought all those men together to bring them to Japan, starving.

[45:14]

You said about the forms of renunciation, one renowned parents and then material things and then honors and important roles in the community and so forth. Now was the part of obedience the renunciation itself or were you going to take that up separately or did they, how did they do that renunciation itself? That's mostly in terms of obedience and alms or did they even use that kind of terminology and expression? They don't use the expression, never found the expression of renunciation to oneself. Yeah, the renunciation to one's own will, that's obedience. To be entirely faithful to the will of God, that's the basis of renunciation. The will of God is the root. Now the will of God is expressed in different words. through the common life, through the rule that governs common life, and through the man who is in charge of the community.

[46:25]

There is no idea of killing something, killing oneself. I've been totally conformed to a career that is greater than myself. something much more positive. It's not a negative thing. It's a positive thing, because probably there will be a God that will allow me to be completely myself. To make all the fruits of the Spirit parts of myself. Because God has created me with this image, and this image is composed of all the fruits of the Spirit, all the virtues, and receive them. And I am responsible for cultivating them, and make them grow. And I made that world by being faithful to the whole real world. That's a way of becoming more of my real self. So my personal world will be something which should be going against that.

[47:29]

That I am beyond. And that world is something which is sold in me by the devil. So it's that world in myself. It's something I touch from outside. And the devil tries to put it in me. I have always some sins, sins that is the original sin. And since my own sins, there is always some seed of evil in me. So I have always to become conquerors. which tends towards a deeper and deeper metanoia. But do we see it as a gift of God? This idea of conversion is expressed beautifully in a short narrative, in a small text published by Braga also, on the Vatican maps. Some people, about whether it is really Pythagorean or not.

[48:31]

Whether it was, it came from Big Meta and then one of the community Pythagoreans or not. The fact that it was a community of Pythagoreans and Pythagoreans showed, expressed their mentality. And it's supposed to be the very beginning of the foundation of Pythagoreans. It's still the world of very moved people. And one day brothers were walking together and there was a fight because two brothers wanted to give a slap to the other. And the other instead of presenting him with a cheek, presented his own hands. The two brothers were brought to Pagodas. And Pagodas was still alone, so they were very severe. And he expelled the first one. from the monastery. I was sort of sent against a shadow, very serious. And then he exterminated the Segadon for three weeks.

[49:31]

And then something happened, something very classic, a similar story at one place. There was an old man there, he was 85. And the old man said, if Vakomios expelled his brother, because he's a sinner, I'm a sinner too, so I have to leave. And if anybody here is not a sinner, he may stay with the point. I'm never going to ask that question again. And so, five of us ran after that, and we brought that back to church. It was a kind of service of reconciliation. Everybody was in our time. And then Pachalius stayed alone in the church to pray. And then a lot of texts from his future came to his mind. And especially the texts of our father, from Leipzig also, as we call it, those who are semi-blind friends, and so on. And then Pachalius said to himself, if brothers can't build a monastery,

[50:34]

because they are sinners in order to do penance. What right do I have to expel them? Because they are sinners. They can't be done, they are selfish. So I should not expel them in order to have a place where to do penance and to receive the gift of proclamation. So I don't have any right to expel them because they are sinners. So the monastery is a place of sinners. But sinners who are trying to convert, to become, to reach megalomania. I think that's very realistic. I'm trying to become a scientist. You said that one's friend or faith should not compromise with others. Should you have anything about friendship There is no connection either.

[51:35]

There is no any treatment of spiritual friendship. In the rules, in the rules that doesn't express the Stoichiometry very well, there's a series of precepts, very wide precepts. If you want to see the real Stoichiometry by yourself, it would be long. But then again, the rules have precepts on the name. But many of those precepts are very concerned about the danger of what we call the modern late century, you know. Particular friendship. And almost surely he was the representative of the society of that time in Greece and in Egypt.

[52:39]

It was very, very common. And so you see in the Apothecary Diet, all the monastic circles, with your occupation, you are voluntarily endangered. So you have a lot of precepts, warning against But you don't have any text talking about friendship. But you have a lot of text where it mentions that Papua New Georgia is long. And that one, a lot of people like that one. It's just mentioned. That's why we have something mobile and beautiful. So you put a comment for me. You see the Parliament, who was the spiritual father of Maccabees, who was a very, very extraordinary, very harsh ascetic. And when Maccabees comes to the monastery and wants to become his disciple, he refused. Because, like Benedict says, when someone comes, he will show them accepting easily.

[53:42]

Because if someone has gone to the desert in order to live the life of a solitary contrarian, he does not want to be your brother who easily knocked anybody, he would accept someone only if you rely on the person. He is really serious about it. So, went back to his home store, he knocked on the door, and immediately the old man looked out through the window, saw him, and said gruffly, why are you knocking? But he was abrupt in speech. And see, he's very well. But then, He accepts Pacobius, and I'm looking for a place where he speaks about his love for him. When the old man saw that he held out until the time of his nexus, he was very glad of his opinion, his progress, and he rejoiced in his salvation.

[54:46]

And then when Pacobius hears the call of the angel, telling him to build his monastery in the paradise. He goes and says to Palamon to tell him. And Palamon wept and said to him, is this it? That after these seven years you are born with me with such obedience, you too are now going to live in my holy church. However, middle-outs will be done more. And there is a factor, it's a kind of a law, I can use it here. You have this very harsh assassins, abrupt characters, and very tender ones. Those examples are quite frequent. And when Theodore came, he was very young, and became very focused.

[55:53]

He can go further than anybody else in the community, and following the example of each one, all the virtues that compose real life, and he loved them. There is a place for them. But there is no mention There is special friendship between two persons. All the brothers are supposed to know each other. It's only the circle of Anthony? No, no. It was just one man on the web. who lived a solitary life outside of his village, in the outskirts of the province of Mons, as all the ascetics were booing at the time. He lived on both sides of Mons, he was from the other part of the region, and then he moved to a penitent post. No, one day they figured that someone went into the desert, and we went and asked for their village.

[57:11]

Were they in any way infected by Arianism? They weren't concerned with theological issues at all? Oh, they were concerned, because The time Pakomios set up his community was the time of the Aryan struggle and the time Athenageus was expelled from Alexandria every other year almost every time. He came for a few years and was expelled again five times. At least twice he went to hit the monks. And the monks were extremely extremely concerned about being faithful to the artificial and to the orthodoxy who were extremely orthodox at one time and they were so... they were not theologians so they were blindly faithful to their artificial but during the time of Athanasius that saved them but later on when the patriarchs, the kandriya, would become Aryan not to be brought into

[58:26]

Not everyone, but later on, when the Patriarchs would become members of the Sanhedrin, all the monks would become monks, because of their fidelity with the Archbishop, and they did not have the theological formation to make any distinction themselves. It was faithful division. So at that time, they were extremely aware, conscious of defending themselves against any invasion of the Aryan continent. There is a suspicious of origin also. That's what they found out.

[59:11]

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