I'm still in my habit of an old man, when I was sleeping and calling to change. The last day of recollection, I would never go in that event. What we could go was devoted to the idea of the obediencia feeding. During that we wanted to remind ourselves that the Christian idea of obedience is not derived or does not have its roots in a power situation. The stronger more lording it over the weaker more, not politically. You know that the praises of the Gentiles exercise millions of them, but it shall not be so among you.

[01:09]

But whosoever will be great among me, let him be your minister. Even as the Son of Man came not to be minister unto, but to minister and to give his life a ransom So Christianity is a divine intervention from above. It's not people gathering together in an ethical society to lift mankind up to a higher level of moral behavior. by some education means of enlightenment. And this divine intervention again is not simply the proclamation of ignore the Old Testament, but it being the Son of God, the second person of the Holy Trinity, equal to the Father

[02:28]

wandered in its substance, sent into this world by the Father, to become man, to die, and to die, that means to give this life a ransom for a ring, that those who believe in him may receive divine life. Now this gospel, in this And that's the question then. This gospel, this word, and the same whole great servant minister of gospel, does never type in system of evil God's power and evil God's wisdom. Every day, all in action are warm. And that is the obediencia fide in the Christian sense.

[03:41]

But this obediencia fide, considered as a human act, corresponds in its essence and structure to its object to the gospel. Everything. Those two have to be in a whole portion of the gospel. Because the gospel is a divine act of sharing all that God has with men. It is an act of inmate love, the song proceeding from the Father's gospel. Therefore, the obedience and feeding is also an act of the heart. It is the address of Christ, open to receiving the Father's absolute love in the person of Christ.

[04:47]

Therefore, faith is an act, makes it a little different for any God of Human psychology is through which Christ dwells in our lives. And dwell Christ the person dwells in our lives. In such a way that the kind of exchange of person and place takes place. Not I live, but Christ lives. relation. Therefore, through this thing, we are, we all, we become a new creature. And you can see this obedience to a feeling transcends completely psychological and reaches into that of being.

[05:54]

But further, through the fact that the gospel, this gospel I'm talking, is addressed to man in the state of rebellion against God, and is God's saving answer to man's disobedience and sin, The gospel is, in itself, a supreme act of obedience, culminating for that very reason in the crucifixion of Christ, and not by him, but you will then be done. Now to this fair surrender of Christ's will to that of his father corresponds in man as an integral part of the Origencia field.

[07:07]

The act of taking of what was said was cross. In other words, through the act of faith, We not only enter and open ourselves to the act of law, but this act of law takes on him for drink and the form of eat, of absurdity. One sees immediately at this obedience that we speak here of. and taking upon sparsely obedience of the cross, is not surrender, set to the cross. But it is confirmation with and its transformation into Christ. So God is there for liberation from the territory of self-human design

[08:15]

And it's an entry into the power of the resurrection. Into the power of the risen Savior. The hope to serve his body. Now, for that decision, it has established a way of life There is this obviensia fide. It's lived in a specific form. This form is intended to give to this obviensia fide as that it's the general tendency of monasticity, the total question, the perfect question, the elements of nothing, And the bulk it is, it is in a desired longing to give itself fully to go.

[09:35]

Practices this obediently, or lives it. In this form, it puts itself perfectly under its total obedience I'll make spiritual fun. Again, of course, you see right away here, Sir Martin Agda would not believe it to learn. If the monk doesn't meet somebody on the street, he said, you know, now I'm your high boss. We didn't get the wrong man. And so it for to the spirit of the father to another, everyone who trusts us. He knows, you know, that he is. He is the representative of the father and father.

[10:40]

Through this, he is able to lead him in the same way of being. So it's not simply dead or being, it's not being for the corpse, not being for the kids or any Christ or something like that. It's a voluntary thing on earth or as a sub-organization to who is in our home. Therefore, it is an act even for this realm. in theory. The qualities are there. I don't want to enter into that here, but it would be good, you know, for our own personal thinking. To go into that, to think of it. What does this obedience mean?

[11:41]

What does this specific mean? within Christianity, especially within anyone else's. What are the qualities, for example, of the one who represents Christ? They are, of course, different from the qualities of a king. Differents are different from the qualities of a great organizer. Obviously, different. The inner mentality of the one who commands in this specific relation of obedience here he did totally different from the attitude of what were, of any man, of the president or of our relations. And so also the inner

[12:47]

attitudes of the one who availed him. He does not make it simply as a slave, because he is sold to this law, and therefore does not do what he wants to do, as to serve as a couple of instants. We live. The one who bend us into his own, he had to re-say. Now, we said just like that, now in these three synoptical stages, this obedience is practiced between the two persons of them. Sometimes, for time, Until the disciple becomes a father himself.

[13:51]

And who was a little more further, he went deeper into the desert. Or also for good. If it corresponds to the particular charism of the disciple to remain the disciple. We have examples of that too. But it was, it's always, you know, and therefore, I think that's important, because in the beginnings of a movement, the essence of certain basic relations appears much more clearly. Just as, for example, the England Church, as of all, being in the same relation of obedience between the Apostle and the Ecclesia appears clearly in the episode of St.

[14:55]

Pope. The Apostle and the Ecclesia later on and on becomes spent in the world and there are different things, there are Bishops and there are Bishops who on the road foundation and expressly developed. But the essential, let us say, essence of ecclesial obedience is already visible and maybe more clearly visible in the obedience, you know, that the authority in which, for example, Saint Paul means the ecclesia. So, Therefore, the Lego is a nobidical form of monasticity. While it keeps, has to keep, actually, the essential element of this obiglientia feeling, this initial, this principio, of total giving up of oneself,

[16:07]

That's, of course, kept also in the civil meeting. Still, it changes its form. It gets rich. It grows. Why? Because the community comes into play. In the community, simply, it's not simply the aggregation of the individual. But the community by its end isn't only a Christian community. The monasticism of monastic community is a Christian community. You cannot give up the character of a Christian community. You cannot change the basic character of a Christian community. The monasticism can be a Christian community anymore. Therefore, it changes in the community, but also I mean, changes, it all grows.

[17:10]

For example, a community, a community needs a rule. It needs, as it were, a constitution. And this constitution says where the rule in which this community, as a community, can live. I mean, as a community. Therefore, this rule cannot simply arbitrarily be changed. has to be followed by all. But it seems to me that it's first of all this fact that community life opens new dimensions. It opens the dimension of fraternal charity to Christ. And it also and immediately involves the whole question of cooperation in the field of work for the material needs of the Buddha.

[18:21]

That simply is in a relation that is just between two persons. It doesn't exist or at least it doesn't It doesn't grow, you know, as any factor of any importance in a holistic life. But in community, it does. Now it is then this aspect, this, let's just say, community aspect of the obedience of faith, obedience of faith in community life, which we are concerned. And also to which we, in a way, in a way, anything that can do with something, took back, it can only be a place, a beginning, you see. But in which we are concerned also this time, this Sunday of recognition, community, of being, of praying, community,

[19:34]

Again one must say that the heart of obedience as presented before remains the basis so of all developments which your practice of obedience takes in the dimension of fraternal charity as well as in that of This is why India, somebody had the whole monastic way of life, wants to, aims at this one thing, to put the things of the kingdom of God first. The unumnecesa, the wantedness, put that first. That's why we leave the world not to be a force, not to be a way of life. in which, let's say, for all kinds of reasons, it cannot be first.

[20:39]

That is the first thing. One wants that total, absolute response, you know, of obedience with heart and soul and body and all things that belong to him, to be infinite of God. That's the most, in what the monastic way tries to rest to work. Therefore, let us say, the sum of the conscious heart of the obedience, Yahweh, remains the same in all its, let us say, the ways in which obedience then branches out to the earth. Again, we read that just the other day, we read in the Gospel, whoever does the will of my Father in heaven, he is to me brother and mother and sister.

[21:41]

Therefore, whoever does the will of my Father in heaven, he is to me brother and mother and sister. There are two things that we see right away. What's the heart of it? Doing the will of the Father in heaven. That means on the supernatural, on the spiritual level. Father in heaven, the saving God, the Father of the Lord Jesus Christ. Not simply and only the Father of Jesus, my Father in heaven, the will of my Father in heaven. But this doing the will of my Father in heaven, there is then the the way through which I enter into a new community, into a family. He is to be brother and mother and sister.

[22:46]

Therefore, this new generation of obedience to Christ, our Father, is the keeper. Through this, we enter into a new kind of spiritual family God. And that is, of course, what we are concerned with. We celebrate, we celebrate this Sunday, not for us, a special meeting, because there we see, that's the vision. There is the mountain of the Transfiguration, and there we see Christ, and we see Christ transfigured. That means the anticipation and the awareness of the fullness of it. And there we see the three apostles. So then, of course, that's the original thing, you see, for which we are located, for which we are constantly looking.

[24:01]

So it is there for this of course, this family, these people who are around here, they also hear, voice from heaven, this is my beloved son, hear you, [...] hear you. But, as I say, we must keep that, you know, that's of course very important, you know, because you realize, we realize that in the past that attempts to establish or to live, as I say, the family aspect of our life, you see, that aspect is essential of

[25:04]

Christian paternal charity. We live in, we must be interiorly, completely committed to obedience to Christ and who is heavenly God. The obedience he appeared to the gospel was the source. And therefore, everyone in the monastery must be longing to exist I mean, this road, let us say, the road of the cross. Of course, the Transfiguration, that's why he took the Transfiguration as our symbol, as it were. Because in Transfiguration, in the Transfiguration, we have the two, Christ speaks to Moses and Elias, about his leaving this world, and what he is before him leaving. luminous clouds.

[26:08]

So, if we look beyond the cross, that's where we take off. And that's also important for our obedience and our concept of obedience. Because being fair of obedience, look, retrovictorious, obedient man, he announces victory. That's always this. totality, this boldness, that was one of our ideals, one of our basic concepts, really of our fantastic dream, as this community of Mount Stain, in the mountain of the Council of the Great. That is, you see, the entrance to this, as you say, boldness, in which Christ to possess just the will of my Father in heaven. He is to be brother and mother and sister.

[27:10]

That's the wholeness of child. That's the wholeness of man. That wholeness is accessible and open only to this, and to this access. And for anything that we live on this life, can't be Christian, can't be charity among ourselves, must have this thing as it's true. It cannot escape. It's impossible. But then, as it's true, there it grows. Then it can really develop. Now, if we just look at that, you know, in England, in preparation to what you want, because the plans are already applied, and the beginning of the morning, I was talking about two or five plans concerning the technical question of the questions of the overall and how it can be best combined, and the conclusion is that the best thing would be if we have then a reunion of them right after Thursday.

[28:30]

because then the farm chores can wait otherwise it would be too long and then things would get mixed up. But if we started right out there, then we could devote an hour to it to the discussion of the revision of Lyon And that would be in this way that we first, you know, just think. You draw a thing of my thoughts, you know, that I had. I mean, putting this idea and suggesting it to you and then discuss, but then when we discuss it, it would be the best, you know, if the seniors would define themselves. discussed with Danny Bader, Julius, and the novices could lean and could have their own .

[29:37]

Depending on what the conclusion we come to tomorrow and follow the discussion, then the seniors would have their . The whole book may be good. that depends on what conclusion we have to be taught and what could be the best and serve the best to do. It could produce, you know, the language and the word of the computer. So, but there, you see, what I'm writing at is this, you know, that the, in our city, I would say, if you look at the, at the development of this, community life, you see, as unknowable, certainly, let's say, the sign of the monastic obedience, but in such a way that our monastic life is a really Christian community, heavenly life.

[30:48]

Of course, that's what we all belong for, that's what we are bringing, why we ended, why we came to the monastery, just for this, for that reason. For us, of course, there are, you know, our concrete situation in this, this weekend, there is one problem which is always there, and that is the problem of communication. The other problem is that in the whole work area, you see, we work on of the committees, of the meetings, community meetings and so on. It's called the area which we are now concerned and which we are just entering into. It's called the week of all discussions with the, as I said, field of work that engages people with various gifts, you know, knowledge and so on.

[31:59]

in this and its work which demands the technical knowledge in the world. It's a material knowledge for men and at the same time to across the basic form and inspiration of monasticity. Therefore there are the committees and the committees are working in the square as the As the brains of the community, you have not, you know, the community as such as the whole reason they cannot, you know, enter into any kind of way. Longing my strength has always to be spearheaded to my niece, but I am. There is a group that's the committee that does, you know, that the Indian men, of course, they have to stay the way. question of the relation between the community and the community and being superior community and longevity.

[33:04]

Those things become once. Then, on the other side, there is the third side, is then the coming together, and that is the vision of life of the community and the family, also That simply, I would say, in the general look for the implementation of life is of course could be further related of the spiritual good of the group. But in such a way that the group itself can enter into actions. The group actions. and therefore also the way in which the concrete form that the revision of life takes should be determined by the desires and also the experience, you know, of the moon.

[34:13]

So we otherwise, as I say, is the form, for example, of communication, of monastic silence, this, let's say, close to another, the association, a terrible association. I wanted to say, I mean, tonight, you know, just in that connection, that it seems to me, we don't get anywhere, neither in the form of God in the field of God. No more can you hear about the vision of God. which is, let's say, essentially it can be considered as an act of corporate repentance. Nor in this role be a problem of committees and this cooperation in the field of material needs to perform.

[35:13]

Can it anyway, if not every individual really enters first in our own business, in the door of the obviensia fin. Most approach this whole thing, and we always say, even the peace of Christ, not outside of the peace of Christ, but that's very important. As we really can, we must interiorly be first, and to say, and one, and one, and I'll say, It must be simple in our sense. Of course it's easily said, but I mean in our inside, in our in our readiness. Simple and wall in our sense. Because otherwise there's always great data that we project our own and say this unit into the universe, into the universe.

[36:16]

And then it's important that that's, for example, the revision of life. The revision of life does not work. If the group that undertakes the revision of life is not always in a deed, in a good will, in a sales force, united so that they are too open to the other. And that simply must be dangerous. Of course it is, it's a gift of grace. It's a thing for which one has to play. If they stop the edge of the individuals, are they as individuals, either to drive over common, or to make propaganda for them. You won't get anywhere. You won't get anywhere. Work on the wall, and with the wall on the wall. And the effect, you know, may be that playing a disinflation will make me simply a difference.

[37:30]

Therefore, that's the... I'm sure that you all feel that. Everyone here has that deep enough desire, you know, to approach and to live a lasting life. Thirst for newness. Thirst for the new man. We want to be young in us. And therefore we want to mix with one another in that youthful readiness. It's also true that all of the people in the country are in the country. We all never dream of that. Great in us, I call it simple. We come, brother, to have a million spill. No, no, that is me. And to have a million spill, you can't take some closer and be balanced. I say, as well, I can chill.

[38:37]

And you call it a sip. To watch the child instead. and it gives credit to everyone, that openness to everyone. Don't believe it. If we don't see, for example, anybody who would, you know, come into a revision of my life, it will say that when he makes condemnation for this or that one, with judgment on me, this man is the right thing. Maybe, you know, it can under the influence of every spirit of a good example, you know, of birds and seons or sharing of one's chores. It can, maybe, loosen up things. This inner witness must be there.

[39:39]

It's built across truly heaven. We asked ourselves so often, now at least asked to wrinkle, watch that work, that work, you know. Simplicity, you see, comes out. Now things play, it's a great ball, and now I'm going to shoot. But this simplicity, you see, too, can approach, let us say, on a kind of external level. Simplicity means that our life is able to be not complicated. But one must always also think that the external simplicity has a meaning only at the sign of the inner simplicity. This inner simplicity simply consists in this

[40:41]

that one is able, interiorly, to kind of, as the psalm says, you know, to kind of rest, like the little baby, there's such, you know, and it's dark, very clean, you know, and happy, and satisfied, and the rest of the world. That must, somewhere must be in us. And then it will be simplicity, out of which the end of supreme organization of life grows, or in which the moment of life leads, and of our kids. So let us, therefore, tomorrow, when we go into this, let's say, social strata of the obedience of freedom, not for kids, that's the rule of it, is that obedience of freedom, The gospel that means the coming of the Son of God is the command, and is dying for us, and is obedience, and is given up of his own will, and is making room completely for the will of God, and is thrown up, so I'll take you up here, so he did it in the soul.

[42:05]

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