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.
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.
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.
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...
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.
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...
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
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.
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.
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,
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
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
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
It was so far away
It was so far away
It was so far away
It was so far away
the best that's available to us on the peninsula.
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,
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.
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.
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.
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.
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.
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.
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,
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.
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
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
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,
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,
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,
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.
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.
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
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
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
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.
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,
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
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.
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
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
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.
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.
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
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
of the penance
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.
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.
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.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.
Thank you.