In connection with this, should the day be coming, you remember that last time we were together here we spoke about simplicity. This time I would like to speak a little bit about how to live peacefully. In that episode, we were at the Atlantic Theater. We had fun keeping in. We kind of got down to the cinch. And I said, I knew the way. The one who opened the way was responsible for us, was the redemptorist provincial of California. and he was my professor, really.

[01:05]

He told us that he had a candidate who was able to make up his mind if he should join the Society or not. And then he suggested to the provincial, now I think it would be good if he could come and just live with the farmers for two weeks. The provincial said that he'd be not proud of it. He said, no, he wouldn't see how we live. That certainly may be the end of its vocation. It would never do. And he said, you know, it kind of put the apostolate in the situation, in something that's radically wrong there.

[02:15]

And he said, our lives are geared to the apostolate, to the Savior, and so it's upon us all kinds of ways. strengthening, expanding the Church. But, what we don't do, we don't live in Christ with one another, together. And there are, of course, ideas that touch upon the point, you remember, we have spoken very often about. Yeah, religious is a professional of a spiritual art. even more the monastic life. I mean, we have no other, we must always remember that, we simply have no other justification, really, before God and before the Church, but us, our monastic life.

[03:17]

Why, therefore, we live, we meet our homies in prayer, And even further, he's an eternal shepherd. And that is all clarity. Father Healy makes that so beautifully clear in his address on celibacy. He said, do that. Celibacy certainly is. Basically, essentially, it is a matter of law. It can never be a matter of discipline, and therefore it can never be a matter of freedom. It cannot simply be called a matter of law or freedom. And therefore it can be practised only there where the ocean of our spirit may have an engagement, that our wish then may bring us in a unity and beauty, a unity of the thing that in itself is a blessing, and is a source of joy,

[04:44]

the source of the faith, so that he saw the truth. But again, I would be remiss not to suspect anybody who would take us on to the life of stillness, the life of virginity, that he never, in any way, that that man's love encampment And love is always something that happens between persons. And therefore, religion, as it is, which, at least when it begins to take roots in the soul and permeating our inner being, needs charity, needs bodily charity. He is there for the sweetness and the encouragement of the child, in all our love to the end, in all our happiness, and in the bitterness.

[05:54]

So we are, as fathers, we are supreme, we are official, we have to accept our life as then it keeps us moving and keeps us very happy. In all of the spiritual life that is, we are obligated to live for our mission. Lord, as I have told you so often, we should not simply go about it in the stick, and we should not simply give up. And we should not tell the common man about it, but here we come, officially. Now, if this still comes, I think Christ is one of the greatest and most important things to which the monastic community gives and shows and manifests that the Holy Spirit is being delivered.

[07:04]

and as an offer to the fruit of love, which is peace. Now, peace is, as we know, so easily broken. So let us just, I would just touch upon a few points tonight. And I try to do it this way, first to speak about how to be peaceful. And then how to live peacefully. Then how to speak peacefully. And then how to act peacefully. Now, folks, don't get worried. There's dirt you can't tell me. There's a few points, but it might be good for us to remember. First, the one thing which distinguishes the monk from the, you know, what we call the ordinary Christian.

[08:17]

And then, yes, the Christian who is not, through his vows, obligated to the practice of the spiritual art of the worldly life. meaning of our body called the total surrender. So there is a difference there, you see, between you, between the Christian, of course, between the natural Christian, but also the muchachos fratantes, between the Christian and the Pope. That is, that People in the world see him as a natural man, see him in a kind of disrespectful way, but just as a matter of fact, he is inclined by nature, we all are, we all are.

[09:20]

Exceptionally, we carry that in ourselves all the time. We look and what we are in terms of parenting, in terms of what we have, in terms of our character, our descent, whatever that may be. We look at what we are and we try to establish peace and order and security. How to establish in ourselves a feeling, a feeling of accomplishment. Always trying to build up security in our thoughts and business.

[10:24]

We will come in the end, and then we think, When we are independent in a material way, we can be what we are. But we know also which way it's in. As a man, in reflecting what he is, tries to get to the roots of it, always by comparing it to others. and by being exposed naturally also to the judgment of others. So he will very soon come to my civilization, and will become, in this aspect here, a part of the other, what he is, and what I am not. And if he will not be satisfied with what he is, And then naturally this feeling and this realization starts a kind of a war with Ubiquity.

[11:29]

He is at war with conceit because he doesn't accept things in a good way. He is at war with others because he fears them and their judgment. And he may be at war with God because he thinks he has been So he is a fellow of war, who went there to learn the song of the night. He heard of the American song of sin. It was the first of games that has carried him most happily ever. So, you would know of this proposition. The proposition would be I am peace, but they are war. Such a quaint story, a mystery of our existence, but a part of it is such a clear call.

[12:34]

I am peace, but they are war. I can't talk to them, and the answer is hostility. Of any sentient being, this situation in which we find ourselves. But it points also to the other possibility, I am peace. And there, of course, points and explains and manifests the basic Christian situation. And there it is our expansion to the moment. Why does it need to be the moment? It's not war. It's shipping with it, external means, resources and works, as we know. But in order to be, what is the matter of being? What evolves to be is this. I am things. That's what we want. Life to serve. Naturally, we see, by the way, how only can we serve.

[13:38]

Not without fear. but only in Christ, through Christ, in the spirit of faith, in the realization not of what we are and what we have, not of what we are and what education has made of us or has commissioned to make of us, not of what we have done, not of what we have done, Nor for we may succeed in acquiring truly material security, but, in the world of faith, what is this? Remembering that we are a new creation, a new creature, twice died from erosion. Is it we die to see? have wisdom with Him, to live with Him.

[14:40]

That is the basic, sacramental fact. To mourn with Him, to immediately be in the celebration of holy baptism. That is the sacramental fact. This is our being. That is the gift we know. That is that baptism is something that God has And I ultimately miss the first two men, the one that's always with me when I see them because sometimes I get a little bit nervous. And I get a little bit nervous if we look at our own mutual relation, and our own life, and err on something like, for example, a visual line, too much on the terms of psychology. There is no justification in its place, but it's finished.

[15:43]

It's finished in New York and as home, especially, and especially with this constant exhortation from the top of St. Vincent that we should, by all means, should and oblivion, we should repent. is systematically limited. Then again, I think it makes the difference between the man, the world, who is constantly conspired and charitable, starving, and the one who should not allow himself to be drawn into the world of some activity in which he is kind of delivered hopelessly into the hands of his image. But he should remember, yes, somewhere you always have to keep his rules. And that rule is his memory.

[16:46]

The memory of what God has done with him. And therefore that, I think, is the first and basic form and soul Oh, our peace in this area of ontological peace. I will sacrifice. Only in this way we can know that the love of God who loved us first has done with us. Only in this way we really can. Legitimately. And I would say peacefully. There is a union of the nature, we mean, between nature and the West. But every psychiatrist will tell you that the beginning of the process of healing is obscenity.

[17:55]

Learn about obscenity. But for a blouse, it is given. See, it is difficult, you know. On a near, let's say, psychological base, come to this kind of thing of self, what we call self-acceptance. These kind of child, the kind of anti, could be kind of all-inclusive. Well, they do it. You know why? Kind of gifted, dragging deeper into their circle, and they have all gone through kind of similar experiences. Therefore, they are all in one boat. And then this kind of common experience suddenly relieves the individual from the feeling of his uniqueness in his feeling, his being alone.

[18:57]

He sees that others are just like him. And as long as others are like me, and live the life that I live, they say, yes, that's what I am. Which is the answer, kind of. So psychologically, we will immediately realize that the only thing to say truly, and can say legitimately so, of the spontaneous And, however spiritual that was, positive self-acceptance can only be done in the light of God's infinite love for me, who has believed in me, who has accepted me, who in the heart of Jesus has hated upon himself all my infirmity, and I've carried him to the cross. And through this self-acceptance, I am done with crimes to the old man in order to live fully.

[20:09]

So this, therefore, acceptance there is based, you know, on this fact, on this homologic meaning, that God loved me first, and made me, accepted me, adopted me, as his child. Then, therefore, he is a consequence of me, in its inner root, though the false root in Christ is reentry. and say, I am peace. In the Lord my root, or down at the door of the official room, between God and man. In their drawers, or between man and man. In their toilets, or by the way into our home. They think that we, you see, fool, being a man of peace, that we not only accept our statement, but that in the same ground, and in the same spirit, we also accept our breath, just as Christ has accepted all and died for.

[21:32]

In this, therefore, constitutes having the monastic body into what we call the base, i.e., peace. But then, of course, one may ask, is God to send me, send me to the field of action? And the root of action are thoughts. And in the end, you know, there is a difference, it can, between the actual man and the Christian. And we would want to be ordinary Christians. There is the actual man. For whom for shall be the cause. False don't come, but only Jesus. Passion, that's the word of this world. But there comes our Lord who proclaims the law of the spirit. In the law of the spirit shall the Lord be a man of the heart.

[22:36]

And this inner man of the God, who appears in a special way, because then it is accurate to look for the God, because, again, what is the reason for his existence? It is what we call pure metastasis, the purity of God. This purity of God never necessarily goes beyond the God. Now, I never, not only a fantasy of being here, remember in this context that I'm not only the thought of impurity, because we know by now that purity of art is not on stage yet for the 16th century, and as to the impurity But in the purity of God is the inner, basic, non-sensory reality of man. And therefore this, the lower part of the upper core, extends spiritually, then again, to the practice of the, what we may call, the version of being.

[23:50]

Therefore, the person in here, they live peacefully, Spirit is absolutely logical. One has one's own way to think of it. And you'll realize that only when you think harder, that will make you a God, a better God. And still there's all this jerking of us in all of it. The bubbling and numbing against others and out of us in it. Going out all the time and all of it. And of course, if it takes over again, it will inevitably explode. And then we are certainly conformed to these explosions, to affect our monastic life and monastic peace. And therefore, the other thing, to think peace is possible.

[24:52]

and everything is being required to define that, to think peacefully. Isn't that right? Isn't it? How do we, let's say, establish ourselves in peaceful thoughts? To avoid, first of all, this tendency in us, the wrong kind of mental, the wrong kind of mental. That kind of heavy-duty register suit here before me, the gas engine. And it leads to a desire for victory. And it leads to an accumulation of responsibility. And instead of having to know freely, imperially, and constantly upstate the Our Father that we say it, Lord, and the Our Father that we say it, as in the evening, forgive us our trespasses, and we forgive those who trespass against us, which is, in some way, the key to our more peaceful thoughts.

[26:06]

Then we can speak peacefully, as in the The tallness in nature says it's a fire. The tallness is an unrighteous world among our neighbors, staining the whole portal, setting on fire the cycle of nature by the power of ill thought. Where every kind of beast and bird can be claimed, but no human being can attain the He erased this evil, repenting poison. With it we blessed the Lord and Father, and with it we cursed men who are vain in the life we sought. For we promised blessing and mercy, but rather we sought not to be

[27:07]

Yes, we extremely pulled forth from the same opening, dredged war-tide down the back patch. Now, that, again, is for us, is a play. Because for us, just, you know, in the context of silence, in the context of silence, the world we have to rely, instead of calling us, you know, to what we say, to the We have to watch and we have to try to build on it, work on it, the right orb of the brain of ours. Why? Because there are thoughts, maybe, again, and especially in natural men. And every thought rises in answer with the inherent claim, here I am, And yet, he wants to be heard, this Pope.

[28:13]

So there they are with this denial. And then it's very, very important and very dangerous for the monk, especially the way of words, you know, may not be in themselves or not appear in themselves in any way bad. But it's too bad for words. which, for example, only thoughts present with a unique force, forcefulness, upon us and with a special impact. And if that leads to an explosion, every explosion Every murder that betrays or manifests and governs him, is he still worthy of his time? I think that's an important step for us to take, and it's difficult to take because there are, again, in the world, you know, one says, all my people still, you know, say what you think.

[29:30]

So some people, especially men, glory, some people get drunk just to get over the feeling inhibition so that they're really losing their day without the inhibitions of humility really go to town. with their anger, or whatever, wrath, whatever. And then feel up the tremendous fulfillment. Of course, later on comes the day after. You have to say, I'm in the game of love. All the time, you know, you are hurt, and so on and so forth. There's what we call, you know, the human race that's secular, so good, there's room for the expression of Weichsel's anger.

[30:35]

He considered, or said, maybe it's a sign of maturement. But I think, you know, really, that we as robots, you know, we are just this thing is in return. As soon as we have the smile on our face, we get the difference, you know, between the good and the bad, common, what we are, Christians and non-Christians. Here's the difference. That's the answer, purification, you know. No one goes into speaking and goes into his thoughts, you know. So also we go, you know, into his words, ending what we think there is, you know, and the words are not content in the spirit of the actions of a man, I would say, after we all know better what the situation is, and what somebody else may have done, an explosion may be under, an incident is over, should, in our context, seemingly not happen.

[31:50]

and to live that way also, by ourselves, in our lovely home too. I think that it's important, you know, too, to love for the one who is, who touches you, who has been seen to need you, you know, for the virtue of being with us. In that specific way, we are not simply under normal conditions, only as if we were lost in that city. And the only one who makes you worry and tick is that person alone is not in any way subject to RAM. but he gives that and leaves it to God. That is part and somewhat of our, the way of our eschatological existence. So from there it goes on to act in peace, act peacefully.

[33:00]

That's another important thing. See, that, and just the last point, you know, in this, for your consideration, truth and peace. One can see that very often, in the monastery, see, there, for example, or maybe the place it holds, something is done, or an extraordinary action, where each word is certainly stay in Australia, continue whatever it is, or protest one time or the other, they put to such a kind of an action is actually a wound which is immediately inflicted upon the whole body of a human. Because if our life simply is of such a nature, and those things immediately affect the growing entire community.

[34:05]

And it is an important thing for the world. And I think, again, there is a point which we should consider in our whole approach to generosity. I think one of the most important things for the world is, I said, to act peacefully. I would say to act lovingly. The art of tomorrow. Death, of course, is an art. And the world is of such a nature that we may not believe the factual state of things, but there is a lot of nature. And then this kind of art wants to steep into our hearts when we are children. And then growing up, in the years in which we are in Homs, still it's it. We are somehow, we are exposed to it.

[35:08]

And in Homs, and we don't know, we don't see the world, how to, the deep, how to, how to be part And therefore, like I said, without respect, we have to think about the weaknesses that are here in the monastery, not only to pray to God, to love God, but also to love me all the time. And so often, We can see that, for example, to take the clergy as a rule. And they are not all exactly from school. But I mean, really, she inspired me.

[36:12]

You hear a lot of people, and in that way too spread a lot of pride. And then strangely enough, nobody finds the other or the other priest, the priest's brother, an object to which also his vision would be direct. I think that, and that is very often to the brothers, the monastery, the community, those who live together, now, what do they think, program? They think, program, and that everybody must be in love, and therefore I don't have to manifest it at all. We are people, you see, also. In that way, we learn the art of loving. And especially within our church, we should not be loving. The art of loving in the church, let us say, this kind of official place, should not be affected, I think, by this distinction you see in the word, clergy, eminent, and the clergy, lawful.

[37:21]

The lady loves the clergy. But the clergy loves the beggar. Never follow them. That is because the clergy, they don't concern themselves in nothing, really, as the Lord God. But too much as the shepherds, and the lady of the altar, and of the flock, in a sheet. And in summer we are all in a sheet. And the shepherds themselves are in a sheet. It's the Christian method. Can't avoid it. No king is Lord. No priest can come. But we are all not in a sheet. So therefore, let us think about these things a little bit. Let us repeat, you know, what we can hear tomorrow. Anticipate, we hear the last sentence of the boss' epistle, which is, uh, and then I think in this context, going back, Christ died in the city.

[38:35]

He died. But in that he lives. He lives now. So do you all wake yourselves to be dead in sin, but alive in God, in your heart, Jesus our Lord.

[38:54]

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