I think Mary may also have something to teach us about why. She was part of the Christian community. Here's a sport. Community life is a very rich but delicate reality, as we know, through of charity, possibilities of charity, but also possibilities of concepts. And concepts are not at all. And most of the time, the concept is like the only occasions of charity.

[01:01]

Before we fall, celebrating the mystery of reconciliation, of communion, we look how it says, ask ourselves whether we never sinned by lack of charity, lack of understanding, lack of forgiveness, overcome with no more bad conflicts of the community, like we are going to sin. Let's pray. Heavenly Father, when you started the first Christian community after Easter,

[02:12]

when the spirit was given, Mary was lost. Christian is the first to receive the spirit who creates the community. She has been the first to carry her soul and then to live with Jesus who is the sinner. of every percent of unity. So now she is also the model of life which has a real reason to have the remains of all words, you know, from unity, unity in the spirit, unity in the center of the Son of Jesus Christ, give us to be always one in being The reading is taken from the Acts of the Apostles.

[03:34]

On a later occasion, Paul said to farmers, Let us go back and visit all the towns where we preached the word of the Lord, so that we can see how the brothers are doing. Barnabas suggested taking John Mark, but Paul was not in favor of taking along the very man who had deserted him in Penfilia and had refused to share in their work. After a violent quarrel, it parted community, company. and Barnabas sailed off with Mark to Cyprus. Before Paul left, he chose Silas to accompany him, and was commended by the brothers for the grace of God. And this is the word of the Lord. I praise you to God. All the ends of the earth have seen,

[04:37]

The saving power of God. All the heavens of the earth and the sea. The saving power of God. Sing a new song to the Lord. For he has with water. His right hand and his holy heart. that brought salvation. O the heavens of the Lord have seen the saving power of God. The Lord has made only salvation, has shown his justice to all nations. He has given it his truth and love for the house of Israel.

[05:39]

All the ends of the earth resting, the singing of the earth. All the ends of the earth resting, the salvation of our hope, shall to the light of the earth Alleluia, Alleluia. [...]

[06:45]

Alleluia. [...] when you will know what you said, Lord. Alleluia! [...] The Lord be with you. And also the Lord be with you. Reaching from the Holy Gospel upon you, St. Martin. Oh, God, thanks be to you. Jesus now went up into the hill and summoned those he wanted. So they came to the hill and he appointed the cross. They were to be his companions and they sent out to preach with power to cast out judgment.

[07:50]

So he appointed the fallen, Simon, Stephen, Peter, James, the son of Zebulun, and John, the brother of Jesus. to whom he gave the name the Lord Aranjus, for the sons of Phlegm. Then Andrew, Philip, Orthodox, Matthew, Thomas, James, the son of Dolphins, Matthias, Simon, Orthodox, and Judas Iscariot, the man who was betrayed. This is Jacob, Lord Jesus. We have chosen two texts among many others, which reveals something of what is a Christian community, what may happen in a Christian community.

[09:00]

Because before the community, there was a group. You know the difference between a group and a community? And progressively they become, they may become a community. They may also become the opposite. They become a land. But normally, they should become a community. And in fact, that's what they became. But it's interesting to meditate on the first central group of the first Christian community. The first Christian community around Jesus was a pretty large community, not around many.

[10:05]

There were the 12 who were the core group, still in committee. All right. Then there were the ladies, about the same old girl, I guess. But the example, the typical group, in the group, were the twelve. And it's obvious that Jesus first... Jesus chose the people who were the most consequential possible. Thank you. He didn't choose all who agree, who have the same tendency in politics, in religion, in mentality, in social, in liberal, in cultural, in preparation, not at all. And that was not by chance, because the first, just the day before, he went on the mountain top to pray, prepared, carefully. Then he chose, apparently it was by chance. He was walking on the shore, and he said,

[11:06]

The two, he called them, and see two others, James and John, he chose them, follow him, suppose, and then, so he gathered to him. Those he wanted, says the gospel. And they want to be his companion. And another, I think, Luke said, to be with him. Companion means the same. Companion implies the word prayer. to eat with him. That means to live with him. Because he tells who makes the community. The community is not what we do. Things we do, that may be an organization. The community who makes the community is Jesus. And he makes the community out of a group. So he first starts a group. First to be with him. That's a part of contemplation.

[12:08]

To live with him, to share what he has to share with them. And then, only secondarily, to be sent out to preach. There is no preaching, there is no proclamation. The Council was extremely clear on that, on the divine revelation. There is no proclamation, if there is no first, contemplation, study, and spiritual experience of being with Jesus. And so we appointed the 12th. And then the very list, the single list, shows how many different people there were in the court there. And I think it's good for us to meditate, because I have the impression there are no great conflicts. in your communities, but that may be. It's normal, it's on the program. What happens to be afraid, you know?

[13:12]

And it already happened before in the first community. And there may be conflicts, if not in one community, which affects daily time of what you call in your country polarization, you know? There may be tendencies, conflictful tendencies, or conflict between different communities, in the same institution, in the same organization, or competitive. So let's not be afraid. That's long. That's good. And if we read just the list of the 12, we can see our Jews on purpose wanted to have different The community is that. It's like a box of candy. All sweet. It was different.

[14:16]

Of course, there were little men and the conflicts were stronger. Not so sweet, but all different. Simon, to whom he gave the name Peter. So Simon is always the first. He has a certain premise. Not necessarily a good power, a few weeks or not, but he was, we need something, we need that. I was going to say chairman, but you know now they avoid this formula, because since we did it, it was actually a chairperson. But really, it's a man, you know, and that's where I say, Simon, do we again the name Peter? It was a nickname. And that's really, it's also just an example. Among many, the gospel, if you would read them with a smile, not to say anything. An example of the humor of Jesus.

[15:17]

Peter was a weak character, in person. At the time of doing, he gave it. And everybody looked. He was so very weak. And the court knew that. And just one day, after giving him a revelation, he proclaimed that he was a son of God. He said, you will not be a boy of Simon. You will be called the rock. That means that gift of the rock. That was the first prompt. The weakest of them. And... It was a strong one.

[16:18]

He called him Satan. I'm starving. And he called the fox, and then he said, my holy set. James, the son of Zebedee, as John, the brother of James. That's a strange way to pray, you know? It's like this. This couple of brothers. It was the sons of Zebedee. In fact, Zebedee never appears in the gospel. But somebody shows who is the mother of the sons of Zebedee.

[17:20]

This is them. And here is the first example of we have a group in the group, two cousins, you know. And of course, there's always a solidarity, you know. We want to meet the brethren. And look at the wall of St. Barry, follow it. Be careful that never a brother defends a brother. It's always a tendency with the bonds of family in the primitive society to be, to share the group in the group. So, and when we released Rittenmark at the beginning, it was the first vocation of the first group. This is first choose. As it was walking around by the Sea of Galilee, Simon and his brother Angelo, casting ducks, and there was a group in the group, and you shall find them, you know.

[18:22]

Casting a net in the lake, for there were fishermen. And Jesus said to them, follow me, and I will make you into fishers of men. Here again, this is the humor of Jesus. You are a case to read it that says, without his mind, but you may imagine the surprise for this. For a fisherman, I just don't know. To fish fish. And suddenly they said, you will fish men. That's what a wonderful finding. Just for the tremendous poets, you know. Full of imagination, creativity, and human. And at once, they left them nets and followed. For they were working both in the, in the boat. Going on a little further, it's a chance, sort of a CBD. At his brother John, they still were in their boat. Men descendants. He called them at once. And leaving their father Sebede in the boat with the men he employed. They went after him. So here we see that Mr. Sebede had employees.

[19:27]

So it was a fishing organization, corporation, more important. Peter and Andrew were just fishing on their account, a small boat, small fishing. Mr. Sebede had employees. So they were of the area of social and economical standing, you know? And that makes always a difference, you know? Rich people and poor people, the same group, you know? And the rich people, like we said, and then they seem to think that they have an icon or influence or whatever. And in fact, we see that's what happened, you know? And three times in the gospel, you know, it said that this group has to be The two first ones in the kingdom, the prime minister, and the other, the vice president, you know? And one day he had, even there was a striking moment after the last circle, going between Senegal and Gethsemane, still they asked, Lord, who will be the first? And one day you remember when Jesus was walking, Jesus was wandering in another shed there, he was alone, praying, alone.

[20:32]

And they were following and chatting, And at the moment, we asked, well, we were discussing behind me. All we were asking, oh, it'd be the first and the second. There was this loop in the loop, you know. And one day, two men don't get it, you know. You don't don't get it. They asked the mother to intervene, the mother of the sons of Zip. So it's very well and very beautifully described. I think it's in Luke. It's very silly. It's a nice woman's story. So the mother of the sons, this is every day, came and said, Rabbi, I have some strange questions. What's the matter? But it's always just extremely polite. For sometimes he handles men with more, more roughly, but always for women, there is another example in which he is not polite. And so she said, well, Rabbi, look at these boys of mine. What did not become the first king of the kingdom?

[21:35]

And was she an ambitious mother? I don't think she was just a normal man who was concerned with the future of the world. So Jesus was always polite. She's done because it depends on me, on my father, and so forth. So you see, difference of from strokes in the group, the difference of economic and financial standards. And then there must have been sorts of characters. Christians called them sons of thunder, you know? In French, when we want to say somebody is really okay, we say, you know, thunder. So they were, they must have been known for their strong identity and character and perhaps ambition, surely ambition. They were ambitious. Then includes, you know, Simon, Philip, and Matthew.

[22:37]

Matthew was, you know, we see again another person. He was a custom officer, you know. So he knew at least how to count. So he was more learned. He had more instruction, more preparation. He had been to school. The other had not been, you know. As you know, this scriptural difference when you know you are more intelligent, you are more learned, it's always also a son of David I speak of, you know, anything normally to say I should have more interest. I don't know. Thomas, Thomas, who must have been also a son of character. We shall see it better. James, the son of Alphaeus, that they will sign on the seal. I will see again another gift. Politically involved, you know? Most of them were, you know, some of them were indifferent politically.

[23:41]

They didn't care. They were busy enough with airports and fishing. But Matthew was very working for the Romans, you know? He was a sort of collaborator of the Romans. Whereas the one, like the other Simon, got the stick name of Thilo, you know? The Zillots were the activists. So in sort of revolution, they purported. And it was so clearly so that he got this name. As Dave, he would come from the end, talk to the Maoists, you know. He had political commitment and totally different from Matthew and from the other group. And Jesus, on purpose, chose the most possible different And Judas Iscariot, the man who was to betray him. That's a bit of another problem. And I mean, what we had actually more, my own process. But in a way, you see, I just want to point out that that's the stuff, the human material with which Jesus created the first group, which was to become the first human.

[24:52]

And it was not easy for us. Not his master called Jesus. You see, I think it goes sometimes to remember that the communities must not be just uniform, everybody agrees, and we admit, suggest only those people who think like we, you know, it should be easy. No, it's exactly the opposite. This is conflictful. He made a communion. A communion. But only after his death. At the moment of the passion, the group started. They all fled. Fled. On this future. They had lost their hope.

[25:56]

We were hoping that... And so it took quite a time after restore to make, to remake the community, to make a community with this group. And when we read all these post-bascal stories, you know, narratives, what strikes me as two things. First, the only ones to believe were women. Men were strong, they were active, they were intelligent, they were about, they weren't. But women were in there.

[26:58]

And they discovered he wasn't there. They believed he was alive. He appeared to one of them. And they wanted to say to the apostles how they happened to be apostles of the apostles. And the apostles first didn't believe. They were surprised. So they wanted to check, and again, Peter and John came. They were happy because that's another difference. The difference of him, you know? Peter was married since Jesus killed his mother-in-law. So, very interesting to see the interest of Jesus killed the mother-in-law of the Popes. The first one. So he was probably only an adult, whereas John seems to have been a teenager, you know, right? I think that was what the last one was lost, and it was definitely many, many years. Again, a difference. So they come back to him.

[28:06]

And then Jesus appears. And the impression they have is not enthusiasm. They are not singing hallelujah. It's two things. It's first fear. And it's that. What first made the community with this do? What men of this do make a community? That's a second element of science. First, the importance of... Secondly, the importance of chat. There's a lot of chat. There's... There's most basic experience of... experience of... The discover of the protest when I think of speaking. speaking of, before speaking to him, exchanging their ideas, their memories, their impressions about what the woman said. And they were, then they gathered, this 11 of them, in the same place, and trying not very, not even much, you know.

[29:25]

Yeah, yeah. They were gathered together out of fear of the Jews. So, we all seem to be proud, to be proud about fear. But I'm already left to have been doing two walks, and you're up to that, you know, when we see it, we share our concept. Fear is a very good opportunity to be united, you know. So they were in this field, they were speaking about Jesus and progressively rediscovering that he had said that, and then when he came here, they were prepared. And if you look on this, the last part of the four costumes, the whole bunch of this book has been changed. What makes a communion is communication. It's not just the fact of being there, but it's even directly revelation. No, it's to share, to share, or taste.

[30:28]

That's where it comes, it's a form of charity, to help women. The faith of others, where the women believed them, and they believed them. That made the community. And in the group, there was a river. Why do we not even want to stand apart? So, it took a long week to recover, to recover, to recover. This was very patient. He didn't go to a period where he was. He expected an opportunity. the long way, until he gave him the opportunity to check that he was really himself, was really alive.

[31:29]

You see the patience of Jesus, well, there is some able in the community. So now, and this is the first thing that he watched that, when he made the first post-masculate chapter of the fall, he had some good stuff, [...] he had some good stuff. And then after that, he says, oh, how slow you are in this time. And the big world is still strong, how silly. But it's not so slow. And Thomas, you know, then, he admitted, he accepted. And that was the community. This conflictful group became a community. In China, the spirit will give, receive the spirit. First, Paul was just received when he sits right in front of the Father, that's very prominent. He dies, which is his resurrection. He sent the Spirit. And so the Spirit made the community. But that does not mean that this community, again, was without conflicts.

[32:34]

Sometimes it would be intended to say, yes, all this conflict was before practicals, before the Spirit was given. Then, after that, they were going through. an easy charity, not at all. And that's why I've chosen this one message, the Acts, where it's proclaimed, you know, between St. Paul and St. Barnabas and St. Joseph. That... It is a great... We had that. It's like, oh, and it was...

[33:44]

So, everything that happened, actually happened. After the final inquiry, departed the colony. That's it. You know, we have taken time in violence. In our communities, you know, you are not violent. You see me. When everybody was violent, they were. Now we are more, there is more sweetness than violence. But we still have something in our violence. And there was a violent world between two saints and apostles. They went, oh, that's the chance. Oh, we're in concert. And Barnabas sent Barnabas.

[34:52]

And Barnabas sent off his back to Silas. Before Paul left, he traced Silas to a complete limb and was confronted by the Colossians with a blessing. And you see, in spite of this war, which then set a sort of compromise, often we do in the journal, then they both went with the president. So there was no sort of fear. There was no fear. Well, we are the poor and we don't agree. And they agreed on the message. They agreed on Jesus. They agreed on the message. But they didn't agree on the people. And that was the point of the apostolic mission. I need to take this one and do not wait or take that one and do not wait. And then, we may disagree. We [...] may disagree. But the essential is that we agree on him. It's Jesus who really makes the community. You see, that's very comforting, encouraging, and humiliating.

[35:59]

So we have some problems, violence, violence, violence, and that's That's why in the next talk I want to celebrate. on meditating Jesus and monastics. I think it was going to get very well since very high and charity in Father, really fond.

[38:04]

Father of experience. I've learned the English. All university. Well. Cheers. It's because of the outcome. I'm going to go back so.

[41:10]

Successful. Thank you. Thank you.

[45:34]

Hello. [...] All right.

[50:01]

I say this music song. [...] O glory, comfort, yours.

[51:54]

Thank you. You take away the sins of God.

[54:04]

Get off the sink. We thank you, Lord.

[58:55]

We thank you, Lord. We thank you, Lord. We thank you, Lord. Okay.

[60:29]

Okay. Okay. Dang it.

[60:40]

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