Sunday, August 12th, 1990. Esther D. Wall. St. Benedict, inspiration for today's world. Thank you very much for those words as well to me. And for the film, you're going to talk on the subject here and the subject at the subject. I think I still don't take it in thinking for Roger that this small, but that stupid rule, written in the 6th century for men who did more literally, can have such an immediate vital relevance for all of us today, men and women, religious, and lay, struggling to work out on a personal commitment

[01:01]

Christ in our daily life at the beginning of the 20th century, in a highly sophisticated complex and the barbarous centuries we love today as well. And as we try to find some way forward to the church as it faces difficult questions, moving into a new era, a new century. this short document, knowing all that my words were, be as false and as brave, to which it's possible to come time again, to find guidance and insight, to be able to reach your board and challenge. I'm very much to share my own experience, as they will work. mother, four sons, oh yes, and grandson of one, two-month-old grandson as well, who touchedly, half African as in the years, was first named, period, 1884, per chance with one, second named Benedict.

[02:20]

How I had the chance to share I don't experience as a very ordinary version of what Benedict has meant to be over the top ten of the years that both picked up the world and what he promises to be for my picture. Now the world, of course, is the reflection of the man himself. He writes nothing except what he has himself experienced. He writes, though, they are corruptly parents. But because human beings are so well, because he has such a grasp of human psyche and sees it all in the life of the gospel, he, too, touches all our experience and our psyche. He writes out in the sense of who we are and where we are on our humanity,

[03:24]

in a way that I don't identify with what he said, the touchy fall apart. The trick story, cause he begins where we go off. We are reckless in our walk-up direction and our infusion. We are sure it looks because he knows that we are the vessels to be handled with air. that we are back down and easily would be the key we are out here. But he's also pathetic. He believes in us and he challenges us. He would push us even further than we ever dared to think we might better. He is, of course, a man who is always healthy to think together and telling us to do two things at once. He tells us to stand still and move on. He himself, as we live in the cave works of the arcade, knows that one has to learn to live with oneself.

[04:33]

Then, I want to see everything we do about that most blissful environment in living with other people. Just as two scenes and two traditions were then done in an enasticism, the image of removal, so to speak, we splode into the text, as they must be said, not only image you are ever in a landscape, are ever in a drug. But while emphasizing this ability to put things together, And if there's one thing that we all know about benefits, it is that it's a life and balance moderation. It's also important, right, to establish that moderation and balance are not safe at the PDF time. Play the same.

[05:36]

Choosing the difficult whether it's easy and under the boundary. The other, the to the sense of urgency, the idea of world and love, which runs throughout the world to be some of its best competitive futures. Benedict actually has the objective to rewrite one of the verses of St. John's Gospel. War will do by birth for St. John, not for benefit, he writes it as the love. So, there are all the concepts of balance. And my lady here, the client is also passionate and charismatic. He is technically evangelical. On this story, an observable writer instructor.

[06:41]

This is the cry of a passionate preacher. The evangelical that's in the earth turned to Christ. Today and not tomorrow. This is the message for you. Hear it now. He is tentatively difficult. Right at the starting point, he sets the scripture around him now. But more points in what might be on the salt of the gospel and time. At time and day, it is scripture which is a thoroughness source of dying. Scripture has authority. It's law. It's medicine. The whole of the rule is a mistake of quotations in Scripture one after another. Then it's a back of the slave in the world. He's captured by the world. And the whole life to which the rule directs is it is served for God under the guidance of the gospel. Seek out in this love the Lord Jesus as a good way of life.

[07:46]

Let us step out then on this way with the gospel for our God. The rule is an aid that wants to get by the scriptures. For us lay people, it is simply a plan for living out the gospel, a practical guide to making the gospel demands a reality in our daily life. So the rule isn't a rule book or a code. It never dictates. It points away, and the response that it's looking to rule for all of us isn't that a bad part of a rule unquestioning that we use for rule. It's the response of the product to a type-giving way. But then it's the way in the day, what faculty is on foreigners. The rule is a word that one of the greatest dealers you saw in the moment.

[08:53]

The rule is as fresh and deadly, clear, simple and wise to gain, as well as it was worth. I like those words, so shant. The rule has the character of any great text. It comes since its age, so any period and any century can come to its breath, as we, too, can come great at different points and different levels in our lives, making fresh new wonders on it, asking new questions. The rulers have helped me with some of my, with extended value of mine, and without the host family. Then if you are fully aware, one that will make each live more fully and deeply and truly from the test of myself.

[10:00]

How to be human? How to be more fully human? Surely that is what we all want. The gods, it seems to me, in this undertaking, in this way of discovering and living out of humanity, for the sake of pride, the gods of acquaintance. They dictate their horizons which beckon us. They come to most with the disposition of the gods. And they dictate those of the slave people who find the ruler of the world. Those people are not so much things or activities, but rather manners of perception, ways of seeing into which we grow, which will help us to encounter ourselves and encounter the world from a deeper end.

[11:10]

For what benefit to bring us if life is vulnerable by? There's that wonderful image in the peril. There is the world in the marketplace calling out to chance the power. Does anyone be able to die? Desire to see good journeys. And it can stop with any hurry by the power. To listen to what he's saying is a way to die, which is simultaneously a way to the fullness of my own humanity, not the denial of it, thought of it, nor the oppression of it, but a way to the gods who we in fact indeed need to grow into that world, a physical person, made in the image of Christ. If I proud of God, I deeply glitched the fact.

[12:17]

And those three vowels, I do believe, touch the roots of our humanity and speak to basic deeds in each one of us. Listen. That's how the book starts. Then it's catching our attention. Listen. Listen carefully, my society. This is advice from a father. What a wonderful opening. It's a blessing to each one of us individually. A son or a daughter. And as in fact all the circumvent program is based on a technical server, preach the baptism, then it is in fact meant for all of us. as not for those of us find our way to drive outside the culture of our life, but in and to the parts that they may get that instant.

[13:22]

The rule, which is a tranvue for humility living, a practical guide to living without the evil, is yet addressed each one of us as in the victor. And we can have no doubts at all, we have. of the tenderness of the lovingness of the real care for each of us as individuals. And the underlying meaning is that of the prodigal son. While Benedict is open to us, it's always a chance to come clearly. The prodigal son was straight. It's low. Has 50. Comes to himself. Come to yourself. Open your ears and your eyes, dissecting what is on, or rather, and return. Just like a particle star, return over to the place where you were gone, the place where you ought to be, that you want to be.

[14:29]

Here is a chance to reverse fall. Here is a chance to reverse Adam's journey, and to make the return journey back to Christ. And we are in this kind of political song, which is each and every one of us receiving what lies at the heart of the speed that they keep on. We hear the voice of God in the spawn in the beginning. We make that journey back to God by the love of God. on the thoughts here that we come home in the deeper sense of need and trying to get ourselves stability. We all need a place to stand. We all need a firm base with which to operate. We all need to be at a different level of the meaning of that world.

[15:33]

We all need structural framework. We all need the sense of time and the breadwinner, and space and place, and that ultimately is what the rule is giving us. Helping us to establish the relationship with the theme, be handled with reverence and respect. With time, all time is holy. to save the offices which bought the title of Daily Act, the phone of Stephen. Put your lady in cake with our swell, recognizing that we don't make up a body that mind can spit it, that each element of our soul must be perfectly, that each of theirs in the evidence's cabin that we will die. It can't always go.

[16:34]

The relationship is with people. The rule is the best practical handle, but I know to give you both love. The relationship is God. All this is God's order. That's a day that's so that my time has space and time and order in which I find God any week. God can find me. This, I think, is a particular gift of Benedict today. He speaks to things he needs in the fragmented and distracted world. But that is the song of Benedict, which is immensely attractive, telling us the balance of integration. Telling us about a holistic way of living long before the secular world began to advance that.

[17:41]

Tell us about our different bodies, as well as its legs and spirits. That's good news. And let us be kind to ourselves. Here, as I said, let us stop a man of moderation who is reassuring. Or is he? He is, of course, a master of powerhouse. So it is reassuring he's also challenging. While he accepts me as I am today in all my fragility and my vulnerability, he also wants to push me even further than I believe I prefer. Life, with the text of the rule for one style, is never going to be signing off to some closed safe system.

[18:45]

Rather, it lets me a series of continually opening doors. So, we must never be fooled by this map. I find that he gives me a message of Christian discomfort. I find that I have been forced to ask some very important questions. If I find Christ If everyone, and one of the great activists of the world, if we see crime, what am I actually doing about those who are tonight the right to live with world human dignity as a land that will be made in the image of Christ?

[19:56]

If I believe in respect, These can't be things for factable to be. I believe the brother's respect for material aliens and the stewardship of the general thing in my life and the Earth itself. What am I doing about living out my psychological concern, my permission to the environment? did Benedictine watcher and Benedictine are peacemakers. And I committed to that. Peacemaking is my own unity in global disputes. If the rule comes from the undivided church, I must follow the way it points.

[21:02]

Do I know how to meet my fellow Christians on the basics of the common craft experience, using the Bible as benefit does with loving openness? And I committed to the ukrainable arts. And finally, if prayer is the basis of the mind, towards which they take over time, the opposite of the word of God. What about prayer? Do I make it a priority, the one that's meant for reality in my body? Or do I read about prayer and talk about prayer at the end of it before the hard work of prayer. It's prayer the base in which I live out of my commitment to the world.

[22:12]

Now, Benedict was a nightmare. We must never forget that. Benedict seemed like this for corporate and normal people in corporate situations. It is a lay movement to retake this seriously. As always, should we perhaps be aware of the tendency of a beautiful and hairy face and friendship with a community which can be immensely attractive, we mustn't forget that Benedict puts priests for the birthday in Paris. No special status for the priests. No exemptions. No one's to escape Washington.

[23:17]

We are all very smart citizens. He believes in each one of us, in our individual freedom. in our ability to step on our own two feet, and as many people to take responsibility for our lives. So now let me go as one or two of the way in which I believe that the victims are smaller as they to act responsibly. First of all, the eukomedical situation. It gives us the agenda, as it were, for eukomedical dialogue rights at the end of the rule, timely, seemingly unimportant first.

[24:29]

chapter 73, the third verse. He's telling his marks to lead to two very different sources. And we must be inspired by what can seem like a small and rather garden, because it is in fact surprisingly important. He's citing two sources that are in fact Largely incompatible, or at least we might say that they represent a polarisation of values. The erabitical, the fanatite, the celibacy, the mimicry. It is, as it were, initiating a conversation between these two sets of values. It's telling us to vote on both

[25:31]

He's telling us to set up a dialectic by letting that they interact. Let them stimulate one another, so that we live with the tension of the two, and so that the interaction can produce growth and will run forward. That those posts that they do Two streets work dynamically, remain open to different, even diverse aspects of one's truth, refuse to be polarized. A vitally important thing is to focus on to that in today's church whether the atmosphere would be collectible drugs, things that were in which, having reached a certain country, were suffering from boredom, exhaustion, or perhaps even from lack of courage.

[26:51]

In 1982, I was in fact And I saw the previous mother being kept with people on one hand, the office of the country, head of the entire African Union, and on the other, the moderator of all the recorded chapters. And there, sharing of that small world and renewing them, there was this exchange. This is the faith of the church. This is our faith. It was the full body of Christ that led it in the body of that church to show it that that was born. We must not let that son die. Sadly, today, it is on.

[27:59]

It seems that that vision has been practiced. That if we're committed to the rule, we cannot lose sight of a text coming from the unrivaled nature and pointing us forward to the unrivaled nature. Benedict, as I say, is taking a script for it. as we would, wisdom literature not protects, slainly, but a common problem of which we are. And I think in this evening, the Church is a bit of a prediction of recognizing that here in the gastricism, particularly Benedictine gastricism, we have a common imperative on which we feel. And it would be nice to think that bodies will easily come to be drawn from across the divide of the church.

[29:07]

Each of us can reflect the song of tiny part in keeping the conversation alive, keeping the contact that brought us together as well. Each of us, apparently, at the wildlife candle. About two weeks ago, I returned to the banquet. I had a feeling that there were a couple of pirates as I'd sit to bed back. I went down into the crypt chapel to see the chapel of Orléu Anglico, where there is a new section of Orléu. made by the Benedictine Tower, Mother Concordia, placed in St. Anselmo's great 12-century brick by coming together on parts and a present.

[30:17]

And I ask whether the celestial candle still continues. I'd begun it 50 years ago. Something said very simple, a Catholic girl who said that she wanted to pray for unity. I wondered what to do about it. We simply walked together with the people, found the face that had seen to us, the face, hairy face, and had simply begun by the healing. Every Thursday afternoon kneeling on the floor of the crypt in front of the light he tangled, praying for unity as bright worlds, and when he dwells. There are a group of friends' deeds that can hold the life, so it's good friendship, to share power, a barbox of wrong and victory,

[31:26]

It is possible to keep the panel going. Commitment to peace. The congressman that's been growing, when they met September 1984, asked themselves what 20% Benedict thinks today. found four points which permitted us to work in the peace. Firstly, in our peace, to persevere our intentions to make the progress towards reconciling our own turmoil and conflict. May we look at the request and that within ourselves, Benedict knows about the fact that and then peace in our communities, by fostering mutual respect, but about all of our obedience to forgive.

[32:37]

Forgiveness. Twice a day, the Lord's Prayer, it said, I will guide you with the people that pray, forgive us, and we forgive them. We are committed to renewing the covenant. to forgive each time and time ago. It's not easy. And yet, forgiveness is the greatest factor for healing and for growth. So we must be peacemakers. In our family, parental community, and then looking at the hearts of fellow men and women, pushed to the margins of society in some way there. And then peace for material creation. Maria Verdecken, Benedict C. Lana Stanton, wrote recently, the forces that destroy peace all within the human thought, aggressiveness, exploitation, greed and struggle, blinding them,

[33:56]

the havoc of the ones ending short-term gains but good but all. We don't need some superpowers as far as we can destroy our civilization unneeded by giving these forces free fire. And then, of course, find a piece of God for all these barriers that are going to be uncomfortable as we are prepared. made my peace with God. So let me see your question A. It's a biblical injunction, but we're faced with it early on in the book. I take particular further from thinking of the Latin word, perhaps, because then it stands before me, also, and without a shape. But they didn't let us serve such a contact to that nice, easygoing English word, peace.

[35:04]

And I see my life, I, perhaps, written up on the belfry of the chapel in Johannesburg, Sir Benedict St. Johannesburg. And that word on the chapel seen to the braids of black on top of the floor, which surrounded the unhealed community. A statement there of how difficult, how tough, and how demanding is the job of peacemakers. But then it said, we shouldn't say, peace, peace. where there is naked. He tells us that peace is never said by putting truth in the sun. Did Mariela question? I know there's just a future relationship to that way.

[36:09]

It's much better to look at the difference, admit where enemies face that, and work with it. As always, talk ruthless honesty. We live in a world which lacks any vision of the sacredness of creation. We live in a world of greed, of ruthless exploitation of the balanced man who gets the sword. be dead in a world of wake, of the destruction of the empire. As Benedictine's sisters tell us in that statement, Paul forgives, and if you dare to present it, you must go out and get it right away.

[37:11]

The unforgives monastic spirit that we use, walking up Egypt, for the approximating of culture, because creation is the world that we are its people. We hold it on track. We must always remember that the earth is not so much inherited from our parents, as borrowed from our children. We owe a debt to a Mexican school. Benedictines do not grow. They try not to waste. They believe they have insufficient but not superpowers. They believe that by cooperating with the creators of thunder gifts, men will bring about on this planet a truly human life for all.

[38:12]

The Benedictine is telling us that all these good things in our life are only on them. They're bound to us to put it so that we can use them to their bullets, but return them. Like the tools of the African-American side, a person will be dead The planet is not going to be your planet. How do you handle the material that creates energy of itself with reference and with respect? We follow the way that we are to live sacramentally. We are to see ourselves as partners with God. It can be all the attributes to us, so that they can fulfill their purpose in serving the whole community.

[39:25]

Again and again, if I point back to the fact that the spirituality isn't isolated, it's communal. It's shared spirituality. We have these things that they can be shared by the total value of God's people. We're in a covenant relationship, a covenant to establish and to keep the harmony between people and the natural world. So we stand up for God responsible for curing frustration and building a justice system. The two interconnect. Our splendor very tells us that it is the gift of good life. The earth is what we all have in common.

[40:28]

It is what we are made of and what we live for. And we cannot damage it without damaging the rule we share with. There is no coming to send. of behavior towards each other and other behavior towards the death. But some religion that's important recognize the willingness to exploit the world becomes the willingness to exploit the other. Exploitation is the death of people. of benefits visually to our responsibility to the whole dynamic way of life. There's a very nice accessory in the dialogue, which is the light at the end of it, which we try to come together and help you set up by Gregory Craig.

[41:42]

Give us a wonderful image about how Dalek treats people, how he gives them freedom, how he releases them from the world, from the world's world profession. It's a story of how a cruel god named Zyran was not feeding them so faithful person, Tied up the grave, and raised him for him to benefit. Some people were standing in the body, because how, just by raising his eyes in his body, and by his day, the cords of the peasant's arms began to fall off, to unborn. so that in the twinkling of an eye, a better man will speak.

[42:47]

What's the meaning, I think, that we can all take into ourselves? Freedom to be oppressed. All four of them, social, economic, religious, are challenged. Because we are all equal. We are all one in Christ. So we don't judge, we don't dismiss, and that's how we find people. Fetting them, judging them, tying them up in courts with the way in which we label or denigrate them. Let all who come be received Christ, a favorite Benedictine aphorism, central to the whole character of what invented.

[43:50]

And we are bound to ask ourselves, do we actually protect that out? What ended by the hospitality of welcome to the person at the door Or what's often more difficult a person at the other end of the telephone. The hospitality of what? How we greet and further go up. Then it's scary that the person doesn't eat. And that meant to the people that we get to know. The costume screener. The people within the street. The very way you look at a person and help to perform. There's a nice, positive tale. And over that I walked with people following the tale where it might have ended and they have begun.

[44:55]

Could it be, he asked, could it be our fellow student? When you can see an animal in the distance and see whether it's a tree or a dog? No, Aunt the rabbi. Another question. Is it when you can look at a tree in the distance and tell whether it's a pig bee or a peach bee? No, Aunt the rabbi. Then when is it? It spookles the monkey. It's a way that you can look on the face of any man in the world that see that it is the face of your brother or sister. Because if you cannot do this, no matter what time it is, it is going out. There's a very general book that

[45:59]

of the quarter, standing at the gate. And we shouldn't miss our welcome Benedict is helping us to live our life, not by a very wonderful end of all of the mind, but giving us a real life for great people, a real life portrait, on which to model ourselves. It's a wonderful quarter, standing at the front of the threshold. as the brother of the woman to be, then looking at the brother of that side. And probably looks that that brother is with gentleness and more worth of love. A poor boy, the two had a commitment to the world. Not a lady who wants to persuade this tale is unhelpful, and yet she knows how to treat phonetically with crusades or pronouns, or in particular, phonetically.

[47:16]

Who can think of myself? I know a little bit better. But they can't be operated. ... [...] We take our families, [...] take our families.

[48:31]

And then all the screens are living, and so are the speeds that are getting the effect at its point. And if the screens take the contact screen with the control to drive up, contemplation exists in the reading of the data. Actual different features that smell about the public It is essentially the problem of barriers and barriers. We find ourselves effective law

[49:32]

. [...] The other way it is going to make it kill. Well, the people in the city perfect the crime is for the reason. Then it describes the crime. It is basically the animals that are related to it. It is a little bit in the place that the public and [...] the public.

[50:33]

So that we begin to succeed the world of the future islands of Christ, and can go up the world with a power of Christ. Then [...] we begin to succeed the world with a power of Christ. Then we begin to succeed the world with a power of Christ. Then we begin to succeed the world with a power of Christ. [...] Then we from the world, to many of us, with us, and forms that are driven from the business to a better entity than to the world. There is a particular discipline where I'll provide the support to the deployments, care of the safety of activities, be part of the life of activities, in the world.

[51:35]

Women from the state of the country thought the world is indispensable in a long-term state of law. So it's going to take away both of those things together. They should help the action to protect the children. It's a part of the past. It's only two weeks to lose the relationship between the two and yet I finally feel that we shouldn't just find a fit that our ideal goal. That we could never let people stop the struggle with the cold and the two together. Where they are, we talk about the place that we call them for love.

[52:39]

That is what people tell us about when we tell them about the custom, the describe traffic lights, the ability to see. The purpose of this is to all of us that we tell them about that it is pointless for us. Yes, we can do it. We knew that the problem. worldwide . Not getting away from the state as it is a state state. We found in the world But we try to see it properly. Finally, it is where it is to say properly.

[53:42]

And it's quite quite a way to see that it is a type of a novel that's literally done all of the time. It was a little bit of the ending of the . We all get to our . We are going to finish now. It's all domestic modeling. And yet, when you come, not probably what you're talking about, when you are, it's what to set up as all kind of physics and science things. I wonder what it is, which is what's up to that of what's up to it, how you can help me through. for working on people's ability is not individual or both-regulated knowledge.

[54:46]

And yet, we don't question it. We're going to describe it that way. A specific country I'm trying to ask people to take place today. This is for the faculty of [...] the faculty. The faculty of the [...] faculty. I think it rules on the way of life

[56:03]

to go and switch this point back. We are being shared. How could it be like in my daily life, the drop or bad news? We are getting some blood, just as the very thoughts away of mentioning ourselves against the pregnancy. and the destructive tendency that by the way we see very all around. There is a good level if there is the question of God, and property, and personal relationship, and the question is what to do with the same type of prayer. from a contemplative center.

[57:04]

We hear about who that is still outside, which is not extremely important, and about what we have inside. The rule tells us that we can get simple, but we can protect the people from the material leads to no larger than the environment. We're secure to this goal, and that's what these share are in certain order. We think about climate and individualistic solutions, so I think that they constantly measure our opportunity. We could do the same by that. We can try to make us a commitment to the state, not to be in or in a very self-defeating how they intend to break this around.

[58:13]

We live in a world of injustice and exploitation, where people are denied the rights to live with pornography. A world divided by race is further and strong. We refuse to live by 75 minutes, or we try to find a state of life, and all we see. We did in a world of little chapters of living for the cross. . [...]

[59:27]

Media can't protect you. And the burden of prompting hate you is constantly for secret help us. We can try and accept the confidence, listening to people. Listening to voters around us on the wrong call, listening to the voice of God. We gave him a part of this, I think, care with his new perspective. He decided that we are part of school, on the way of our government, and our little veterans. So that we have a completely contemplated issue, The 75th of those days, 50, and that's the day they died, right?

[60:37]

That was 75th of today's world. I want to give them up, our children's father, Benedict, to be a darling and a shining light in the church for 1,500 years. Look for your friends, of those of us gathered here today, ladies and gentlemen. I feel like today is truly cool, by life, in taking part of our difficulties and for you. This day, we ask each one, with the sense of different things understanding of the impact that we made true in our own liberation. Keep the light and inspirations of that way of our lives, on ourselves, on the church, on the world.

[61:47]

We ask, please forgive many of us by Christ to go through all the time we've been made. It's fine. Master Dr. Professor White, Mother, and our friend, thank you very, very much.

[62:56]

During the past many days, you have stolen the heart of 47, directed to Bob Lakes. And I suspect at this day, you have stolen the heart of another 50 or 60 new people in the heart. Father, we name our coordinator this year to all our resurrected graduates. We thank you for being with us, thank you, Mr. John Jackson. Thank you. In the name of Father Zion and all the power of the monster of St. Henry's daddy, we thank you for being with us, living for a few days on the boundary. We hope that you will be seated, and light, and concerted with all your traveled about the world, and we have an hour to thank St. Mary Godley, the group of very talented, and very persuasive, and energetic people, ,, originators, and creation of feeling rapid art.

[64:14]

They have asked me to allow them to express their appreciation to others who are here. I have to thank all of you. When I am immediately from the table without pockets, head to Jordan, you will find a week with such a day to five-monthly speak on it. Please pick one up, and to delight it as you lead to the Southern Father of the Man, We can let you face the monastery building to glance and see what happens, Sean. We are all very much fond of together. We have a whole place in the colony .

[65:18]

And actually, they handed it on the client that was sent to . Showing on it from the video, under the guides of the spirit that said that if you could rule the art they had in the chapter of the . Enjoying them to select the text, We decided to write a book, which has then sort of made it to a Bible. What our book, like the one, it was weird. And it was something to start to write a book on the Bible. one of our very favorite quotes. And I think that is what Esther talked about today, and trying to get the springs of contemplation in thorough contact with the experience of action.

[66:39]

So, Sean, welcome. But before we go to that, I wish to come over back to the store, and we will give a little presentation, short presentation of the page that I get to the world of the art by a word of art that should both look and narrative. I have to remember these words of your message. The attention, which the physical setting of a modest mutual symbolic, the relationship between different parts of our lives, is something vital in people.

[67:40]

Even in the smallest grasp of building in some space, rather small it might add to be, which could not affect the areas of our life or the world wouldn't trust us Christ. Simply, it makes a little piker, a picture of it, a candle, and illuminate the sex, and make the statement that in an interrelated space of our dead, Christ went to place, along with everything else. I imagine that the words of the subject would see why this presentation would be such a lot to us. But most of it would be, I would deny what would be kind of new as of this, as of this support, you know, I just want to sell the last of these two kids. So it may happen at the monastery, and of our online director, and of our fellow online I believe I guess we have our Lord Treasurer who would like to present his claim as a sign of the state there watching lights.

[69:02]

God bless you.

[69:49]

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