He deliberately went over and pulled it out as soon as it came in. Before we start this morning, I'd like to finish the Constitution. I'd like to suggest a reading for you. What I'd like to do after we finish with this is to take a look at monasticism. What is monasticism? What is a monastic life? What does it mean? At the same time, in the context of the Church, in the context of Christianity, to try to get a sense of monasticism and its relation to Christianity. For background reading, I would suggest chapter 2. What is monastic life? Chapter 2. It goes from page 29 to page 70. We won't take all of it. That will be background. I'm not bringing a lot of other things. We'll try to get a kind of feel for what monasticism is.

[01:06]

This is more important than it seems to be. As you know, I've been studying monasticism. It's quite important. There's no presupposition that we're all monastic. We have to be. Otherwise, we're not. We haven't understood the roots of monasticism. We haven't come across what it is. We haven't read the records of monasticism. We haven't come across what it is. And we'll make a lot of use of that R.B. 1980, a historical introduction to the new tradition of monasticism. Today, we're going to continue from number 20, which means 10 years of Christian monasticism, to the top of page 61. Now, a lot of these articles, especially central, I'm not sure that they'll still be in your time. You didn't even have a card for that.

[02:31]

It's part of the thing that we have to do. We have to do that. Some of them. There's a lot of the things that I said that we have to do these days. Because I think some of them are part of Christian monasticism. It's just a part of it. I don't know if there's a question. This is about the promise. Remember the promise, which is an alternative for a simple proposal. How do we see it in the community, and what the promise is about regulating the system. Now, the essential thing here is the difference between promises and simplifications. And the idea is to make a promise that's getting towards temporary monasticism.

[03:39]

And it's edging towards the point where you can take up the monastic idea for a number of years without taking it into the territory of the community. And it will leave a lot for them to prepare. And yet, still, encourage it. And you remember the fact that in history, and originally, there was only one prophet. And that's because of the promise. And if you see the parallelism, the difference between the two, it's like a tree that starts out as just one tree and branches out to a different tree. So you have to make a promise. And you have to do this in the way that's possible. Let's see. Is this in the...

[04:56]

Are they thinking in the Rosine Temple? What time is it? I don't know what it is. I don't know what it is. The Rosine Temple is quite simple. The rule is read to the person before him. And he's asked to follow the rule. And apparently, that's not the way it's done. I don't think that's how it's done. Monks who belong to a confederated monastic congregation do not belong to a Christian congregation. The country, of course, is part of it. It doesn't necessarily belong to a congregation, but to a community which is part of a congregation. The difference is that the religious rule is not a confederated monastic congregation.

[05:59]

In fact, even before the beginning of the war, even in this one, even before the U.S. was established, there were such monastic groups. In that case, of course, the U.S. was the leader. It was not very powerful. It was not a monastic organization. So this is a piece of the religious tradition. Like a fundamental monastic congregation, this means the post-monastic formation. And post-monastic means a three-year cycle. The entire Christian community, the human, cultural, and spiritual level. Cultural means monastic formation, post-sexual spiritual formation. Cultural, it's obvious, but cultural also means theological. The word cultural in Mexican Italian is...

[07:07]

We didn't make it in the history of culture. But then also theology. Human means what? Human means the psychological. Also, something like this. There should be a master of the humanist tradition. 25, the first cycle. Permanent on a chronic level. Afterwards, it begins to differentiate itself. A three-year cycle. Especially in Mexico, broadening and deepening the knowledge and the study

[08:12]

of the humanist tradition. Essentially, this is a master. The same line. Within the monastic community. There is also to be considered a particular line along which the successive years of formation as well as the life in the community continue to pursue. Now that must mean the differentiation that begins to appear recognizable among local studies. Number 26. It may be good, every three years, to have its own basic students. But it may be better for them to send to the humanist community. Which, for a while, was a problem. But there it's a question.

[09:15]

There's two sides. There's the student type. For a while, I've been wishing that one type would be more of a humanist type. At present, I wish it was strictly limited to the humanist type. The student type is largely a humanist type. A humanist type. It's a fine line between the student type and the humanist type. The first type. The second type. Number 7. The principle then of the following is, now this is after the first two years cycle. Hurry up the professor. I don't know if I could interrupt. This language is hard to understand.

[10:17]

At least it is for me. It's a kind of smooth line between the bland line which is what I was talking about. What it means is that the thing is more differentiated than the individual. It's really more towards this particular part of the issue. He's earning his own effort. The program is more differentiated than specifically his program. It still talks in a rather academic kind of way. And of course, it sounds like it would require an enormous amount of study. I don't know. But in actual fact,

[11:18]

there can be a distinction. And if there has to be, it's between the individual and the civilization. Determining the orientation of individuals and the balance between the two. The person of the best of both worlds. Further period. This is the second period. Or the third period. Acquisition of a solid professional capacity for work. That's the key to the difference between this cycle and the first three years is the work that we do. And of course, as it comes up in the next paragraph, that's especially important for those of you who are not

[12:18]

the first group of people in the house. Those who are followed by Christian organizations are usually able to And of course, there's a function for that. The person of the best of both worlds should be able to find a place where you have a much higher Should be able, as I said, there should be someone who is capable of taking that into account. So my practice was to have research students do a philosophy work and then send it to a lab. That was not strictly what I was doing. What I would do

[13:19]

was to get more research students and send them to a lab. The reason why that didn't work was because the philosophy was different. And to me, it was so far away It was so far away It was so far away It was so far away

[14:22]

It was so far away [...] the best that's available to us on the peninsula.

[15:45]

I'll keep an eye on that for you. That's the plan. That's right. That's right. But of course, we don't send them to a no-man's land. We don't send them to no-man's land. See, they kind of, they're pretty close to the balance. So we have a long way to go to do it. And the thing is coming, the young students who are sent out to study theology,

[16:47]

we should be talking to them every time. We should be advising them how to do our thing. But they don't like it when people just send them out to do their own thing. And the alternative now is for us to bring in 40 or 50 of them, and then we can have that kind of thing happen. And I say, it's going to be a good thing. It's going to be a good thing. How do you do that? Or you can stretch it out. You can stretch the boosters to the side, or you can make a name for it. A name for it. It's going to come across this way. If you're doing it. If you do it outside, it's always good. You're having a great time today. It's very helpful. We all wish we had a cell phone. That would be amazing. You would have a great time. It's hard not to think of you.

[17:50]

But adding, of course, the Japanese students. Yes. Well, there you go. Let's look at the first generation. The first generation is a little bit poor. It is. I think it's supposed to be a little bit... I'll do this.

[18:52]

Very good job. The second generation is proud. Thomas, Lewis, other people. Adam. Just one. It's like that. That's a lot of time. It's not very expensive. Now there's a good question. We have to move forward. We don't tend to send them to one now unless in a particular circumstance.

[19:58]

Somebody really needs that. And they benefit by that as a result. Can you read some of the correlation there? I don't know. Yes. That's what happens too. If you get a very fancy education, get a Ph.D. education, you don't know Kentucky over here, and this old Kentucky over here, and the Exciting East, and the Exciting West. No, you won't get that.

[21:01]

You won't get that. Besides, you've got to study a lot here. It rains all the time. Yes, that's it. Well, sometimes when they come back, they're not sure they want to. That's the other thing. Usually they come back with all this half-hour stuff, and they want to change the place. That's the other discipline.

[22:07]

So education is to do... I don't know what education is to do. They do a great job. Yes, and the more you get, the more dangerous it is for them. I have a solidly professional philosophy for you. The idea is there's a kind of a bite to that, a solidly professional philosophy. The implication is that sometimes in monastery, people get around this mediocre philosophy for this kind of a secondary thing. So this is one reason. This is one reason it's a good thing. At other times, monasteries are really fun. I have spent a lot of time there. So this is one reason why I think it's a good thing.

[23:14]

But it's worth it. It's worth it. It's worth it, to be honest with you. Number 29 is another escape option. If somebody starts wobbling with, let's say, ambition in such a fashion, it doesn't affect their ability to be professional, or to stay there. You can go out. It's worth it. Without the opposite of the expectation that the problem is real, it's not a real problem. It's not a real problem. It's not a thing to explain. Probably, I can only guess, you know,

[24:23]

but I would guess that only about a third of those people would go back to the university. I can't remember the concrete basis of anything that was similar. And so, your paragraph, the third paragraph, if that's insufficient for superior counsel, then I'm going to return to the university. But the fund had no choice, to some extent. They should avoid excessively postponing a decision. Now, this is important, because there are people who kind of hesitate on the edge of making a decision. And they can come around until they're 40 years old, and then the decision becomes a problem. And I don't know if that's a problem, but it is a problem. It can really be a problem, right? That's part of the reason. Both the work that has to be done, and the proposal that has to be made, and so on and so forth, have to be made to some extent. Here we go.

[25:23]

Okay, number 31, solemn proposal. It makes a written request. Deliberate your vote with two thirds of the vote, so let's vote still. Now, the risk to this is that somebody sticks around for 17 minutes, in critical time and pressure, during the decision period, and has to leave. Notice that not postponing can only refer to the particular admission of a more confidential decision. And also the consent of the paragraph. So this is one of the tightest in the files. And the paragraph can actually

[26:31]

be used against. So the intent of the paragraph is to say at the critical points of your proposal that the admission of a member to asylum is due to an obligation of the person who has the power to stay. Also, you realize that the purpose of the paragraph is also to include the person who has the power to stay. And that can't be discussed until the approval of the decision. That's been changed. The same thing as before. It doesn't have to conceal it. Otherwise, there's a decree now that if a person does not have the kind of help

[27:33]

that promises to receive it to the right of the person, then the person has the right intent of the paragraph. It's not to say that the person has the right to stay. It's not to say that the person has the right to stay. Okay. Now, after the three little circles,

[28:59]

it suddenly changes to the question of participation in the priesthood. Participation in the priesthood first in the ministerial function of the bishop. Notice the... Here again, this is my control of the tool. And the seeing of the theology of the priesthood once again in this way as the priesthood of the bishop for the fullness of the priesthood and the other experience of the priesthood and the participation of the priesthood. And all of it in the participation of the priesthood. Distinct from the monastic character, at the time, I found a lot of dialogue and a lot of debate about the relationship between the monastic revolution and the priesthood. The reason was that the convict of monasticism had a lot of contacts with the monastic revolution. Many of them took their society in the face of their problems. So,

[30:05]

it came to people as a joke that the monastic revolution of the people was not a revolution. It seems surprising to us that people were surprised by that. It seems surprising to us that people were surprised by that. In fact, in some areas people were surprised by the movement of the monastic revolution of the people. They were surprised by the priesthood of the monastic revolution. A lot of monastic people were surprised by the priesthood of the monastic revolution. To be against one's self being a priest,

[31:18]

to flee from ordination, to flee from bishops, to marry a slave, to flee from the clergy. There was one of them who ran off into a donkey and killed himself. So, we should recognize monasticism. Those things are hard to understand.

[32:24]

It's hard to understand how they could feel that way about the priesthood and not feel the same way about the monasticism. If you felt that monasticism was so strong, if you felt that monasticism was so strong, you should not respond to this distinction. Priesthood or ordination, which sanctions the recognition of self-desire. Considered to those who not only desire it, but have to desire it, as part of the order of the priesthood. Also have to have a qualification.

[33:28]

It's the desire of the person, or at least the willingness of the person. And the qualifications that are required on the community, is it only a matter of the community needing for a priest to represent the community. But, the community does not actually need that person. It's a personal relationship with the priesthood. It's a very common and useful relationship between the priesthood and the community. That's not so true in the realist

[34:35]

experience. That's why it's a common relationship between the priesthood But actually those who don't have to be in the priesthood have to be in the community. And that's part of the relationship between the priesthood and the community. The only real problem is that the community doesn't have to be in the priesthood. They don't have to be in the priesthood. St. Peter Damian

[36:16]

wrote a book on this priesthood. But it has to be one person silently in both worlds. So it would be impossible for the other person to have an experience that's in another world. the preparation before Of course, the ordination has to be done by a bishop. He has the power to examine The fundamental exigencies

[37:24]

of the state is economic. For the integration of the monastery There's lots of times the priesthood pulls the monastery by the fabric of faith. What happens is that many of the monasteries actually are sort of inservent to truly increasing the priesthood. Either because it comes from St. Patrick's Parish or because it's an educational institution. It's not just a monastery. It is really a spiritual institution. Because the way the priesthood is more effective in the sense that the more faith there is found, the more experience there is. The doctrine of the pastoral is an issue. In the darkest days of the present age, it is difficult to be specific.

[38:27]

You can start priesthood studies after completion of the first and fundamentally recycle, or in a particular case, after only two years of issue, contemplation, and after two years of issue. No doubt there is a caution to be made. There is a pre-caution to not let it start too soon, because when a person starts priesthood, he or she may or may not be able to make the understanding necessary. They shall be made in as open a way as possible otherwise it will be difficult. That seems a little different from what it was before. And my father,

[39:37]

when he died, agreed that those who are at that stage of theology should be able to understand the process of priesthood and contemplation. Except I think that I never contemplated prior to that. Cycler studies of priesthood automation may be longer than that. Priesthood automation may be compared only after some completion. That's kind of what's important to me. One of the reasons for that is that it doesn't require the priesthood to be perfect now, because the priesthood

[40:38]

has to be perfect. There are a lot of different reasons for that. Part of the reason for that is that it doesn't require the priesthood There are a lot of cases where the priesthood doesn't require the priesthood to be perfect. I came out of a mass which was based on a report That's the end of springtime.

[41:40]

Do you have any questions about that? I do have a couple of declarations. It seems that a lot of the chapters in the book haven't been done because of the time. The first one is Remember all those chapters that have been placed on sanctions and other things This is the first one. Chapters 23 to 29 have been placed on sanctions and other things. So the fact that this is the only thing that's possible is that all of those chapters have been placed on sanctions

[42:45]

and other things. So you see that there are a number of questions here. Understand the reasons for the way it seems to appear. Take a look at the comparison of the declarations and the way in which those chapters are placed. Take a look at the comparison

[43:55]

of the declarations those chapters are placed. They're much more specific about penances than the other declarations. In a way, the penances read about by security are those that require the high cost of having the person to realize that the penance must be done. The high cost of security requires the penance to be a great benefit of the other part of the penance. I'd like to introduce one of the people who are interested in the high cost of security.

[44:56]

The Constitution gives less help to the security of the penance than it suggests to the penance of the penance itself. But everyone under the Constitution is very much for the good and security of the penance. The more serious the consequences of the penance the more dangerous the penance Which is impossible sometimes even as the penance legislates. In front of us these things are far more difficult than the penance itself.

[46:11]

So those are the Constitutions and we should before very long have the final version where presently there is a different view of this than the final version of this revised edition of the Constitution of the Constitution of the Constitution. This is a new penance. This is the penance of those things that are introduced in the penance of [...] the penance

[47:20]

of the penance [...] And there, the relation between the two and the father is very different. As a person, you want to have a child, you want to have a family. In particular, you want to get extremely aggressive about yourself. That's another interesting question. I don't think we can change this. This is a very interesting question. It's a specific one that I'm interested in.

[48:23]

The other one is, as a person, this is a question that I've been thinking about for centuries. This is not a question that I've been thinking about as a person. But I think that was one of the simple things that I wanted to do. I know that there are a lot of problems that I want to address. Thank you. That's true. Also, we've got a lot of people who are very good for less than 40 years.

[49:24]

If there were only two alternatives, either of them would be good for 40 years or more than 40 years. And if not, I think this one is too far. Also, monasticism is a very large sector. There's a recognizable amount of monasticism. There's a recognizable amount of monasticism. Thank you. [...]

[50:31]

Thank you. [...]

[52:03]

Thank you. [...]

[52:15]

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