It makes me very sad for him. He was born a human, and a human was born to an alien. It is sad. Of course, it is tremendously difficult to be anything and be nothing. The place where I was born, I was born very little. that man has created in God's image, the relational rigid proposals. What I had in mind was basically in finding out what to have for God's thoughts and ability of life. relation of the meaning of Aaron, like Paul, of God is, and concerns and hopes that he maintains them in that unity between man and woman.

[01:11]

It was like that in a minute. Thus Aaron's The likeness between God and man is the most extensive meaning of one of the universe. There is a direct response of man's able to give to the Father, and for the Father to rejoice in man. This inner life, spiritual life of existence, It is there, it is full. There is at the end where the band and room together are one, one, one image of God. And why God? Why was it so, indeed, by the old scriptures, so necessary

[02:12]

for that which man has done, woven together, our image of God. And it seems to me that there is not another expression which is of great practical importance to us, and that's the monastic communion, because that is True that we, as a community, we live with what we said, what we said. The war we are, the war, fight, fight extensively to the law. Let us too, fight, build a government, build a jail, for and of whom, I hope, enrich the power of them. It's pretty. But it's not only that, but this kind of relation is again, you know, an intimate, it's still also a physical form which we live on.

[03:28]

We say that we love this form. There is a host of environment related to one another. Who then, in their souls, by the call of each one, balanced the glory of God with all the glory of man? What does it mean, then, doctor, lord, who is he? There's a Spanish man, speaking, I think, of a honeycomb. He really fits God, and there is also in We have a relation in the community itself. We have this inner body in the community. We have a relation between the upper, the hetero-homosexuality and the community. We have the relation also of the CES to the Ho-Chunkiness.

[04:31]

The thought in which is behind it is that all the prudence of the rightful, and all the prudence of God, of my rightfulness, and all the reach and goodwill that is with the civic mutual relation of the dead and members of one member to another member, of course, in the region which is not only connected to the members, but in the region which is not connected to the members. And in that way, in the community, it is best that in that There is obedience that also reminds the kind of little to the entire door of the Bosnian community. Then he expressed that, specifically, I would say, the Christianly reflection of the specific goodness which we have in Ghana, that we should believe first,

[05:51]

between the Father and the Son and the Holy Spirit, and the God between the Father and the Son. There is in the Holy Trinity, too, there is an order. Its order is not the order of leaving a component, but it is an order, an order of knowledge, an order of mutual relation. And that is just the beauty of we are, [...] we are of the three divine persons.

[06:54]

It is empty, and of course obscene, however, is in itself obscene in the image, in the eye of Paul, which is intended to represent the image of the Church. But we have the first cross, and it is violent, and the two fall in one body, but then they have been violent, and we have the image of the Church. I ask the people of this great world, as we have the other hierarchical structures, more than a thousand and barely twelve thousand, every minute of every hour of the day. And that, for just a few minutes, the Church will defend its proponents, including our bishops, glory and praise and shame. It speaks to us in a trance of the life and justice, the justice in the world that we have since the war, that the Jews, the Bible has called, in the speech of God, the quality of God.

[08:08]

The speech of God, the quality of God, and the strictness of God, the quality of strictness. which is, per se, unjustly, and if one wasn't tolerant, we could see the whole thing wrong. It excludes what is very unethical. The quality of strictness, the quality of judgment, the quality of separation of good and evil. But then, as you speak of the other one, And that's the quality of mercy. And in the relation between husband and wife, man and woman, man represents responsible and strict people, and woman represents the quality of mercy. But there's a difference, they say, also between people they don't have any problem with, whereas

[09:13]

However, in the power of God, he very well assumes the quality of strictness, the obedience to present, the quality of mercy. And the two together, he has made the purest, just as the purest of God's Father, and so enlightened in the Holy Spirit, and so sang also in the community. through their conservation, the Islamic conservation like this, leaders that form what will be the public will have to consider less than the obedient, the obedient to the, let's say, the aesthetical of the, to this particular quality, the obedient status, You cannot say that obedience has a non-individual structure.

[10:22]

It works within something which is exercised. Being obedient is communally accepted. It cannot be a tyranny. It cannot be despotism. But in a community, also the compassionate component of that has to be expressed in the church, the highest, the deity of the church, is the servant alone. And Christ himself, the King and the Lord of creation, but he is also the enlightened servant, the Prince, the Father, refusal for a servant. And so on, so many conclusions. How is that service possible? That service in the community is possible only furthermore when the threat of misrepresentation and non-offensiveness are a community law, but because the way we

[11:35]

and what's really the common basis of the system. But I'm not running off with fire. There's an appeal, and I'm running from the corner. The other day, we were talking to each other, and we finished with an argument about the treason victory by the opposition. As soon as it comes to the community, there is a difference, and only in that, This was the second method of the conversion of the Indians itself, and we can't have a life giving method of the Buddhist biomes, the various methods together.

[12:18]

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