I must excuse me that I disappeared on the scene, but it was a quiet, most I don't say, it's an ordinary afternoon. In one way, it makes one sad when one reads in the dream of the end of today's known, the office post-worn album. Expecid Tempus Pusca. After now, it's close with me. Close with 50 days. Beautiful image of eternity. Of the supper that has no end. deviant results then a great consolation to look at us at moments of the window of the new hermitage into those fresh and radiant green leaves of the splain and then through the dark trumps of the pines and ox and the soft hymns

[01:32]

now so avenged in the lonely countryside. And it's still awake when it was a nation to go out inside the garbage, and then to let one's eyes feast on it. The bouquet of violence that they had as arranged there, time of a waste, He calls it a stack of sandwiches, tell an image of the cake, the language that is easily understood. And then from there, it's within only one liquid stick. Think about the monastic, apparently, awaiting the prefectory. while taking a siesta of certain vessels.

[02:34]

Yet, as you see, I wasn't going to have quite a mood, but I thought, yes, it was of a supernatural, spiritual level, because that is true, without Christ we would not live in this era. and without him we would not have the consolations of community life, right as by occasion every moment. And of course, the thoughts that went on to the Spring London Church into our hopes for the future, And then naturally one cannot think of all these things without taking any to miss the loxology of the Trinity Sunday.

[03:41]

Blessed be God, the Holy Trinity, and only by the Jews, because he has stepped with us according to his great mercy. This is as where the last fruit which we pick from the tree of life is Easter. I mean the mystery of the three who walk on Father, Son and Holy Spirit who have taken their abode in us by gliding us through the bond of the Spirit In the unity of Christ's body, I have a stout and sobriety of my heavenly Son. And that is such his fullness, the end, the supper that goes for him.

[04:42]

And in this fullness, we are about to face the supper, its labor, its heat, its fatigue, and its joy. the joy of the fruit, the joy of the harvest. And in this fullness, Father, Son, and Opus Deve, we meet one another, those of the household of faith, the messaging people. And the many people who come to us have used the Holy Church of Helen, That's not your mind, my reflection. Actually, to a great extent, together, combined with certain news, let us start. Perhaps quarters, looking forward to the visitation we haven't find with.

[05:50]

it almost jellies into this form of feeling that we are facing very momentous, that maybe we are not quite aware of the importance which this written community at the present moment, simply as. We haven't looked for that, simply, it simply comes down to us. The, I think, the situation in the church, in the hidden altar, We would have religious life. All these things make this day is full of the air of decision.

[06:59]

And in this visitation we face, we all, we face the children. And we face the Holy Father. And there we are, this hour by that we are living here as a community and it all depends on the success of it depends on the witness which we as a community are able to give. There's no doubt about it. Let us say canonical. numerically and in any way of other ways of importance, we don't have much to offer. Nothing that really comes.

[08:02]

The only thing on which we stand is the witness to the Holy Spirit that the community as community is able to be, I would say, witness to the Holy Trinity, that by that I mean, to the sovereign, to the sovereign, and to the spirit. As St. Paul expresses at the end of the second epistle of witness, the grace of Jesus Christ, the agape of God, and I believe communion on top of this earth, be with you always. And that is really that blessing, really, the draw on which we step.

[09:05]

So you see what is needed, they are blessed to express itself in a modem's covenant. the relation between the father of the community and his son, and the relation of the sons and the father, the relation of the brothers in our picture, the seniors to the juniors, the juniors to the seniors. And all together in this agapeo government, subject to the descending norm that makes farther and farther away. What is that quality? The redeeming obedience also, and send the exalted joy from the wisdom, giving expression to that bond of unity, which is alone this corpus joy.

[10:15]

raising that to be found, voices of adoration to us. If you consider that all then and you see the white white here, in this witness that the community is especially luminous of unity, that aspect of the general church love comes to you for, which, er, reacting closely in the twilieth paragraph of the second chapter on the, of the constitution, on the church, as we, again, amongst many other things, for the first time, the instrument, er, put explicitly, er, before all of it, in other words, has lifted up into the self-consciousness of the church.

[11:22]

I mean, the prophetic of the Christian government. And we are prophets. And that is what I wanted to touch in this, and at this beginning, in this context in which we were speaking, to adopt this Constitution and trying to see, especially how it applies to it. And I think that the second, this twelfth paragraph of the second chapter of the Church is in a very special way, concerns us as not, because we as mostly, when our last life is essentially given upon the line of what we call the prophetical love.

[12:24]

Therefore, let us just listen to the words so that we know the Christ is speaking. It begins this word, the holy people of God, she has answered a wise prophetic of sin. It spreads upon a living witness to him, especially by means of a life of faith and sharing in him, and by offering to God the sacrifice of prayer, the tribute of lit, which give honor to his name. And in this context, Hebrews 13.15 is being quoted, and it might help just to read that quotation. It's innocent. And in Hebrews 13.15, it reads this way.

[13:29]

Through Him, that means through Jesus Christ, we offer incessantly the sacrifice of Christ. The fruits of the lips of those who contest his holy name. Then the text continues, the body of the faithful as a hope, and going to demonstrate all about the holy, cannot bellow in matters of me. The quotation there at this, unfortunately, in this text is a new statement. The quotation is now taken from the Gospel of St. John, from the first epistle of St. John, the second chapter, verses 20 and 27. And it's that too I would like to read to you.

[14:36]

St. John says there in this chapter, However, this letter, you, however, have received the anointing of the Holy One, and you know all things. And then 27, and as for you, the anointing you have received remains in you, and you don't need to be taught by somebody else. This anointing teaches you the God of it, and it is true. It is not false. And as it has taught you, remain. You realize that important quotations, important quotations, especially for a monastic community, I just read, the contemplative community,

[15:37]

So then the text continues and says this way, thanks to his supernatural sense of the faith, sense of the faith, which characterizes the people as of the world. It manifests this under a record, where from the bishops down to the dust, then we're up to the lake. It's a quotation from the verse. It shows you an immersive feeling, in matters of faith at all. You realize that here topic is the structure that was dear and even sent to the theology of St. John Henry Newman. It says, for by this sense of faith, which is aroused and sustained by the spirit of truth, God's people accept this not the work of men, but the very work of God.

[16:46]

And as important as a quotation from 1 Thessalonians 2.13, and there St. Paul says, therefore, we give thanks to God incessantly, because that you receive from us the work of God's teachings, you received it not as a human word, but as what it truly is, the word of God, which are so worthless in you, is efficacious in you who believe. And again the text then continues further. It glides without fail to the failed ones when it eventually sets. There is a quotation from the Epistle of St.

[17:50]

Jude of the First. Penetrates it more deeply by accurate insights and inspires it more thoroughly to the left. It's all a kind of explanation. First, I'll go to the 13th chapter. Just go. All this it does under the need of the sacred teaching authority to which it is good. And next, it is not only through the sacraments and church ministries that the same Holy Spirit sanctifies and leads the people of God and enriches it with virtue. allotting his gifts to everyone according as he will. The Holy Spirit distributes special places among the faithful of every man.

[18:52]

By each gift, he makes them fit and ready to undertake the various task or offices advantageous for the renewed and updated architecture According to the words of the Apostle, the manifestation of the Spirit is given to every orthodoxy. These charismatic gifts, whether they be the war-spot standing or the war-sitting, and widely diffused, are to receive the thanksgiving and consolation, for they are exceedingly suitable to be useful for the needs of the Church. Still, extraordinary gifts are not irrationally sought after them, nor are the truths of our historic neighbor to be presumptuously expected from them.

[19:58]

In any case, judging as to their genuineness of the Jews belongs to those who reside in the Church. and to whose special competence it belongs, not only to extinguish the spirit, but to test all things and hold fast to that which is good. And this is simply the powerful phrase of the St. Paul's first visit to the Thessalonians in the fifth chapter, verse 12. where he said, he beg you, brother, weaponize those who labor among you and preside among you in the world. Don't extinguish the spirit. Don't spur prophecy. Taste all things and keep what is good.

[21:04]

You see, Lee, if you compare, say, counsel. You can see immediately it involved the same inner struggle to receive the fullness of that gift that God has given us to these talents at Kastani, to see it in its fruit, in its motivality and in its order. And in its fruits, So, I think that this dialogue is in a very, very deep and important way to be applied to our love. The holy people of God shares a high strict office, spreads the Lord a living witness to him,

[22:06]

especially by means of life, faith, and charity by offering to God the sacrifice, but it's a tribute of lips which give honor to this man. The body, faithful and faithful, anointed as they are by the holy book, cannot bear a blameless of liberty. thanks to the supernatural sense of faith, which characterizes the people as the whole. Mind affects this compelling quality, which stands for the first man of the Trinity, which shows universal relevance, the matter of faith and warmth. Let us oppose this symbol, which applies so much to our life. Because we, of course, as a community, especially when we don't understand the change.

[23:12]

We are just one Sith in the organism. And therefore, we as a community are now an isolated environment. And we are not the orthodox Eastern expression. Sith in it. We are not self-headed, as this was true, but we are related. St. Paul, it makes always very expressly agree about the shared childhood, but later on, because I wanted to this connection with how Steve also speak to you about the 14th chapter. You realize that all this teaching about the beginnings of the Spirit is the great thing put before us by St. Paul in the first lesson to the Corinthians from 12 to 14.

[24:15]

12 to 14, there we have the 12, the variety of the gifts, the order of the gifts, the interpretation of the gifts. All that or only what I see is yours, these words, comes with all this. May I deliberately say to these, put him there in all power, my own order. And that too, of course, God is a love of, not of dissension, but of all. of the distinction of peace and follow the key sentences in the 40th chapter of the first epistle to the great ones. But I will say this, see then, we of course realize what is our nature, the community, not opus, but we lead it in monastic life,

[25:31]

As they used to say, the Oriental Orient is what they call Ecclesiasticos Monatsa, which in itself, of course, is a paradox, but intended as such. Ecclesiasticos Monatsa. Be by yourself, but give the Church's way. Ecclesiasticos Monatsa. And that's how that is for us. Still, you see, recordizing all the energy and realizing them for the bonds, you know bonds, for the thought in that bind us, should just hold still, I guess, that it is true that in ourselves, and within ourselves, we experience, not in an absolute way, as the whole world of people alone, Not independent, whatever. Our limited work has also been naturally exposed to mistakes.

[26:36]

At times, still we are not infallible to the church as a whole, but still everyone can see the net, experience that also in us, in our community. At least, if one doesn't do it, we haven't reached Yet, what would be an original fiction? Still, in that, in the monastic life, certainly is explicitly, and I would say professionally, a spiritual. In St. Paul, for example, at the beginning of the 4th chapter of the 2nd, of the present, is raised down the sun rises, rising and pulsing into a sentence which serves as a goal for what is following, I mean, for his explanations of the worship, the assembly, the way which the gift of prophecy, the gift of tongue, the gift of the spirit, of words, I use in the actual worship, a simple Christian, a simple Christian,

[27:56]

Church, a small church, now a master church. If that is, he puts it there, he says, he has a motto, he says, now, work of the kind and see, you know, he says, follow, that is, when we say that in English, follow charity. We don't get the real intensity of the word. It is somehow at least I can chase out charity. So God's holy, because the one thing that's immediately expressed, because charity is the weight of the spirit, the center of the heart, actually, all the gifts of the spirit, this whole organism, that's it, speaks about It says, it's very good in consortium, you see, by no means does he take a piece of bread.

[29:10]

I'll put him take a piece of bread. That means you have also, you have to, in some way, you have to, you have to, Get out of here. Of course, we are still not, while we are really walking in the spirit, we are still in the flesh. And because we are in the flesh, therefore, charity is not something that simply is given to us, nor is it something that will simply be is something that at every moment again has to be short after. Settamini capita, sectamini, sectamini.

[30:16]

Look after, chase after, chat. And, and the next one is, and concentrate. On the spiritual things. The things of the spirit. And that is a part of it. What is our life? Just this. We get along. One can say. We are bound to chase after chess. and to hold on, to seek out, to concentrate our whole life on the polematica, the spiritual body, the spiritual things. So therefore, the community like, community of, of monasteries in an eminent sense, is this people of God, and under this time, and in this, fullness of the gifts of the Spirit.

[31:27]

And I think we, if we think about our own life, if we think about it, how it will develop, or in the future, that we realize, actually, the experience of Christ, although it's only a beginning, still is sufficient already to show us that. For example, this principle, actually, that James St. Paul always says, In this album, we can't so clearly express the gifts of the Spirit are not to pleasure. But the Spirit gives to everyone according as He wills. Gives to everyone. And that is important because we don't, they are not to mind, they are not convinced. There is the danger, for example, that other part of the authority, the gift of the spirit and the members of the community, is not, you know, recognized and, how do you say, appreciated and respected.

[32:47]

Is there why? Because very well, other part of the authority, together with the responsibility, and so fear the others. And this GAA, so why not? I may go off in less direction. He may go off in less direction. He may get off in less direction. So that's an impact. But it's at the same time. It's a tremendous thing to think about, especially if you look at it. Under this, with this explicit warning on the council, no need to extinguish So there is a part, there's a danger on the part of the authority. And there is a part of the dangerous on the part of those who are the members of the community. One danger that is there, for example, that members of the community are not really aware, I would say deeply enough aware, of the spiritual endowment

[33:59]

of the fact that the Spirit gives to everyone according as to it. And in other words, for example, that they have certainly now infiltraty complexes developed or hold, you know, the way it is, and so on. And this, you know, this gift of the Spirit is not, I would say, it's not just We don't believe really. We don't believe, we don't know about it. Nothing that this kind of timidity, and the wrong, wrong timidity. Nothing is a right thing, right? That's completely right. And so in these two words, you know, we can see that. If one is aware of that, and of course, that is absolutely clear as soon as you see that.

[35:05]

God said, then St. Paul Holmes explained what, of course, said, then the cause of the cause of the cause. The gift of the Spirit is itself. Yes, it is, or takes. Yes, it is, and it is given to you. and to this one in this form, and to another one in another form. Therefore, the gifting of the spirit cannot be separated with the idea of conveying variety. Spontaneity and variety. And that, of course, is no trust. Spontaneity, that cannot be extinguished. Variety, that is enough room, To recognize the nature and the nature. For the variety. Not everyone. Has the same. But there is a variety.

[36:06]

So in these ways. I would certainly say that. Whether there is the spirit. Or there is freedom. In this way. And that freedom. Is certainly a precious gift. For what else to call. But perhaps. And again, see, the Spirit is what is the Spirit. The Spirit proceeds from the Father, the Son. It's therefore that love which, as we express it in our imperfect way, for expressing the Spirit, the Father and the love, with the Son, love, water. But to see the Father and the Son, that means it's It means, therefore, a certain mutual relation, and the Father is the Son, and the Son is the Father.

[37:07]

That religion that our Lord His Christ has expressed in an absolutism, so balanced way, in the 17th chapter of the Gospel of Senua, in the, I'll be called, the sacerdote, or high priest, he played on Him as the High. There, in this mutual relation, we enter into it. And again, you can see why this mutual relation is the framework, so to speak, the source of this. And I'd say that in its rule doesn't try anything, but to keep this as, you know, this trinitarian framework, or this trinitarian framework as a substance, the spirit is not a liar of spirit. The spirit, therefore, is not in that way the spirit of rebellion is not the spirit of disorder. All these things would be impossible and cannot be combined with the relation between father and son.

[38:14]

That kind of spirit would have nothing to do, neither with the father nor with the son. Therefore, working on the spirit in the community, a great extension again and decidedly on the degree in which suffering is suffering, on the degree in which suffering is suffering. And you know very well again this relation is not limited to the relation between the average and the month. That is a relation which goes to the end time and that's the problem. And that is what Saint Bernard constantly helps Be obedient to one another. The seniors should love the juniors. Understand? Actually, I have been of the sun. The juniors should respect the seniors. Understand? See, I have been of the sun. Glory to the sun.

[39:15]

So in that way, we must understand that in this inner, in this inner, I want to say, oh, girl, I want to. You can't simply pick up more and ask you in this. But if we see that, it is full of this. And as the text of the council really is so eager to do it, the text of God has been walking cleanly to say, and he brought it to say, but say, now a green village of liberty begins, and we're going to say, therefore we've played out thousands of actors. That's not the point. The point is to make your souls living, to make obedience living, and in that way establish it. So, therefore, but I think we can even say that in our own experience, you know, the, [...] the seal now of the monastery, the more there is this getting together in this spirit, when it is, as I say, in the

[40:25]

the order of the religion. The more, therefore, we call it a spiritual unit, the more so we teach us the spiritual department, the more we can say that this body is capable of developing, really, as a whole, the central spirit, central sense, The beautiful thing, for example, is talking about the way we should work on it as a community. You see that in this realm of all this women see that the sense of faith that requires their aims and feelings. They are joyful feelings. The sacrifice of the lynx, you know, which we suffer, which is indeed to the power of our very life, through which our faith reminds us, through the sorrow in which the charity reminds us, through the burden, which will be spent in thanksgiving, which gives it all back.

[41:49]

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