In connection with this trip there, you remember that last time we were together here, we spoke about simplicity. This time, how I can speak, how to live peacefully. To live peacefully. And we were there, and we had all evening, we kind of locked down to essentials, and we had a nice hang of the writer who opened the way, who was responsible for us, for the Redemptorist Convention of California. and that he was not trusted with him.

[01:11]

He told us that one was his nameless bastard, a candidate who wasn't able to make up his mind should job a society or not. and then suggest that to the provincial, it would be good if he could come and then live in the palace for two weeks. The provincial said that he would see a rowing in. That certainly may be the end of this vocation. It would never just be a sense of a kind of good parent fostering in the situation.

[02:12]

It is something that is radically wrong there. But we set our lives on the edge of the apostolate and to the saving of souls and brothers and brothers. strengthening and expanding it, sure. But what we don't do, we don't believe in Christ with one another, together. And that, of course, in this, that church, Father Paul, it can remember we have spoken very often about, the religious, you say, profession and love the spirit of. Now, even more of a monastic life. I mean, we have no other, because always remember that we simply have no other justification for it. We've forgotten the whole of a church, but a monastic life.

[03:18]

Therefore we live. We've done a new list. Even forever, that is not clear. Father Earing makes that so beautifully clear in his address on celibacy. He said to do that, celibacy said that he has seen It's a matter of love. It can never be a matter of discipline. And therefore, it can never be a matter of law. It can also simply please call that. It's a matter of love, freedom. And therefore, it can be practiced only there where the ocean of all is filled with the head and gives that love.

[04:26]

which then makes virginity right and meaningful and beautiful, and in fact, he himself is a blessing. He is a sort of joy, the sort of pain, certainly so true. But again, you know, we believe a lot is that anybody would take us on But in the year of life, still, like virginity, that he never, therefore, in any way, the battle of his love can't be bound. And there's always, always something that happens between persons. And therefore, virginity is good, which, at least by a minute, begins to take roots in soul and coming up in a big, big channel, big body channel.

[05:41]

It's there for the sweetness and the encouragement of God. It's all about to end in loneliness and in weakness. So we are, as most of us, we are proficient. We have to accept our life as the thing that keeps us moving and keeps us at the heart of the spiritual life. That is, we are of the need. In the approach, God is and told the squabbering should not simply go about and hit their skin, and should not simply be equal, and they should not start a thumb around and be a freak of fish. Now, in this, of course, they trust in one of the most important things for which they would ask the community

[06:53]

gifts, and troubles, and manifest, and the Holy Spirit is being related. It is different. And it is the fruit of love, which is peace. Peace is, as we know, so he is proper. So let us just like what I would just touch upon you points to nine. And I try and fix it this way. First to speak about how to be peaceful. And then how to live peaceful. Then how to speak peaceful. And then how to analyze peaceful. Now, that's true. He struck me a prayer. But in the end, it's just, there's 13 points, you know, in a few points, but it might be good for us to remember.

[08:05]

First, there's one thing which distinguishes the book from what we call the ordinary Christian. And that means the Christian who is not through his power obligated to practice of the spiritual art of the Lord made to know him. That's the meaning of what we call the total surrender. So there is a difference there, you see, between you, between the Christian, or also between the Nana and the It's true, but also the Buddha was put out in between the Christian and the love. That is, that people in the world who say that naturally that, say that's very hard, is respectful or ever trespassing that.

[09:12]

In fact, he is inclined financially. We don't, we all are. This is an exception to that matter when we carry that in ourselves all the time. We look at what we are in terms of the guarantee, in terms of what we have, in terms of our character, our descent, and whatever, we look at what we are and we try to establish peace in order and security. How they establish in ourselves a feeling, a feeling of accomplishment.

[10:15]

We try to create our security in a reflection of physics, very common independence, and they actually have a very independence to the material where we can't be what we are. But we'd know all his language in, naturally, in reflecting what he is. Try us to get, let us say, to the rules of what he is, by comparing himself to us. And what I really expose naturally also to the judgment of it. So it will be a very soon conversation. And it will become envious of the fear of the other what is. And what do I do not? And it will not be satisfied with what he is.

[11:20]

And then, actually, this feeling and this realization starts at a war with him. He is at war with himself because he doesn't accept himself well. 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 to take. Right. So he is a man on board. He went with a million songs under that night. He heard a couple of them. So I was going to see it turns the image of this very close, very beautiful note of this proposition. The proposition being, I am a man.

[12:21]

but they are on war. Such that brings the mystery of God and existence to such a pillar for all. I am peace, but they are on war. I cannot talk to them and they are still skinny. Now that is actually this situation in which we find ourselves. But it points also to the other possibility, I and M and peace. And there, for instance, it explains the manifestly basic Christian situation. And there it is on a space that you could know. Why does such a kind of noise? The deeply but extraordinary results and works, as we know, But in order to be, what believes the matter of being, what evolves to be is this unheilable thing.

[13:31]

That is what people like to say. Naturally, we see the right of way how poorly can we say. Not how simple, but only in pipes, through pipes, in the spirit of pain, in the realization Not of what we are throughout America. Not of what we are and what education has made of us or has missed us. Not of what many trees and other people have done. Not of what other people have done. Not of what we have succeeded in viral and jubilating material security. Most English were training. What is it? Remembering that we are a new relation, a new privilege, twirling stories of heroes. It is we don't need to see and we have wisdom with it, to live in the world.

[14:42]

That is in the same place, sacrament in fact, to walk away. Share with me in the celebration of Holy Spirit. There is the sacrament of God. This is our being. That is it here with nothing. That is it. Baptism is something that goes on to us with. And I don't think that here is the first thing there. The Bible gets always to admit that I say that because sometimes I get a little bit nervous. And I get a little nervous if we look at our whole mutual relation, and our whole life, and, uh, on something like, for example, a vision of life, too much on the terms of psychology. There is, I don't know, justification. It is strength. But it's injury.

[15:46]

It's injury. And as normal, especially And especially with this constant exaltation on the top of St. Ben, that we should by all beings, children of Lydia, we should remember. And systematically remember. Then again, it makes the difference between the man and the world who is constantly confronted with challenges on our side, and to know, to watch, not to know himself, to be drawn into the world of some activity in which he's kind of delivered purposely into the hands of his imagination. But he shouldn't do it anyway. He has somewhere, he always has to keep his fruits. And that book is his memory.

[16:46]

The meaning of what God has done with. And therefore that I think here is the first and basic form and soul of our beings that serve our ontological peace. I will be sanctified. Only in this point, thinking about the love of God to love us first, let God with us. Oh, we don't risk well. We really can. Legitimately. And I would say, peacefully. Peacefully except possible. I mean, it's not really right in that way. They all cycle. There is right. And there is indeed no relation between nature and nature. But every thing cycle. is good there, that the beginning of the process of healing in English, accept yourself, learn how to accept yourself.

[17:59]

But for all of us, and his given, see, this liberal, you know, on the mere, let's say, psychological base, come to this kind of thing of self, what we call self-accept, the anti-the alcohol, anti-the alcoholic autonomous, you know, they do it, nobody kind of acting, dragging people 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, Certainly, when it leads to the only individual, from the screening of his, let us say, uniqueness in his family, his meaning below it, he sees that others are just like him, and as always others are like him, and under him, not quite should I see.

[19:09]

So, yes, that's what I can. which was the Mexican. So, psychologically, we were related to you, we were, and did only to say truly, one can say, an legitimate source of a spontaneous error. I'll let us put that word. Positive self-acceptance can only be done in the light of God's infinite love for me, who has created me, who has accepted me, who in Christ Jesus has taken upon himself all life, infinitely, and carried him to the cross. He died. And then he saved himself. And through this self-acceptance, then he found the positive thing in this Christian self-acceptance,

[20:12]

I am done with Christ to the old man in order to live for me. So this, dear God, acceptance, then is this. The fact is of a logical meaning that God loved me first and made me acceptably adopted me as his child. Then therefore, even if it is in a group, the world who inquires in it, really and truly can say, I know peace. Even the world who are done could walk from the kitchen between God and men. And therefore, also between men and men. And therefore, there is, by the way, a brother, based in their rules, you see, for being a man of peace, then we not only accept our saints, but then in the same problem, then in the same spirit, we also accept our bread.

[21:26]

Just as bodies trans accepted, born, and died. In their spirit of what positive means, I mean, the monastic body, into what we call a place, higher interest. But then, of course, what matters, it goes then, it goes then to the field of action, and the root of action of our thought. And again, it still goes, there is a difference between that and [...] that There is the natural man, for whom, for example, in the Lord, folks took down, but only kings. That is the word of this world. But then comes the Lord who proclaims the Lord of the Spirit.

[22:33]

And then God, the Spirit, should the Lord be in a man of the heart. And there's the element of the heart that we eat in a special way, perhaps, and it's accrued to love for them both. Because, again, what is the reason why it's existing? And it is what we call pluvitas cardes, the purity of... This is the unity of power, therefore, necessarily what was given before. Now, again, there are not only the majesty of God sitting here who remember in this context, there are not only the thoughts of impurity, because we know that the purity of God is not distinctive in the end of the 16th century when understood of the impurity, but the purity of God is indeed in your basic, your sincerity of your man above.

[23:37]

And therefore, this law of the law extends, especially in the end, to the practice of the, what we may call the virtue of peace. Therefore, the first thing is, think peaceful. Think peaceful. Absolutely logical. It was as long as the Wednesday night that you realized that only when they died, that when they put up a very nice problem, and still to live for others, journey to others, you know, to mulling and mulling against others and about others, and going up all the time and all the time. And of course, in which eggs go back out, they will inherit, explode. And then they are suddenly controlled, you know, these explode, so on and on, so, and make out a lasting life, a lasting peace.

[24:48]

In the earth for the eggs, the earth is a true thing, peace. And then we try to refine that to Think peaceful. It is clear how do we, let's say, establish ourselves in peaceful talks to enjoy, first of all, this tendency in us, the wrong kind of matter, the wrong kind of matter, that kind of matter, that registers so carefully the glass in. And he instead took his eyes of regret. And it leads to an accommodation on constantly. And instead of that, I want to freely, freely, and constantly accept your Father, let me say it, Lord, and your Father that is sitting at this evening, forgive us our trespasses,

[25:57]

helping to give those who trespass against us, which is, in some way, the key to our reasonable thoughts. Then the tongues speak peace. That is enough. The tongue is an unrighteous world. Among our many tongues, staining the whole process, setting on fire the cycle of nature, by the power of the earth. For every kind of beast and bird can be tamed, but no human being can scream to talk, a restless evil with any poison. With it we bless the Lord and Father, and with it we curse men who are made in the nightly coming upon blessing and mercy.

[27:04]

My brethren, this war not to peace, does it spring to fall from the same opening, fresh water and breakfast. Now that again is for us lovely. Because to us, just, you know, in the context of suffering, In the context of science, we have to apply to what they say to the world. We have to walk, and we have to try to be the ground, work on it, to find all of the great problems. Why did Muslims have a force, they give? and especially in that book. And every thought, values in us, with the inherent, very dear, I am an artist.

[28:08]

He wants to be heard. So there they are with this demand. And then it's very very important and very dangerous often for the wrong people, especially in the where a world should or may not be in themselves or not appear in themselves. But a sort of world which, for example, any force presage with a unique force upon and with a special impact and instead leads to an explosion. Every explosion, every world that betrays or bad-pests and gunning is in itself toward the bottom of its top.

[29:14]

I think there's an important step for us to take, and it's difficult to tell you as they are beginning in the world. God said, oh my, he was there. Say what do you think. Boy, compassion, so what I don't know. But I don't know what this kind of thing. Tell some England, especially the men, glory. So people get drunk just to get over the filial inhibition so that they're really missing them. Without the inhibitions of humility wailing over time with their anger, passions, whatever it is. And then they feel, ah, the tremendous whole freedom. Of course, later on, they are. But I mean, in

[30:20]

all their will in our field. Note that there is what we call, when all human beliefs accept you as a rule, there is room for the expression of Weichstel's enemy. It is considered, to say, maybe a societal maturity. But I think in your will that we as most We are just these things in the world. Now, the same thing we have to smile about that, we get to the difference of between the very horrible of our Christian and the moment. Here's the difference. Just as the Jewish education of the moment goes into his speech and goes into his thoughts, So also in those who, in these words, and who are made their ears, you know, that the words are not allowed in each spirit of the passion of air.

[31:29]

I would say, I'll be wrong. No matter what the situation is, and what some of the earth may have done, an explosion in the hunger, in itself should, in our context, even really not happen. And should we end up by also one of our skills and another, the love in condom. I think that is important to love for the one who ailments open up, she's no woman. That's going to stick to meeting, for us that, virtue of evilness in that specific degree. We are simply under no conditions of being a safe warrior in that setting. And then what makes the warrior sleep is bad.

[32:33]

But tomorrow it's not bad in any way, so take it too bad. God gives that and leads it to God. That is part in some way of our eschatological existence. So from where it goes on then, to acting, acting, that's another important thing there, and just a last comment. you know, a nice, you know, consideration, to anarchism. One can see that, too, very often in the monastery, you see, there, for example, I mean, the great support, you see, something, you know, of external anarchism, which one, with certain stains inside of, you know, contain, whatever it is or of a context of one kind or the other.

[33:41]

Therefore, such a kind of an action is naturally a movement which is immediately inflicted upon the whole body of communion. Because our lives, it is of such a nature that those things immediately affect the only encounter. And it is one thing for the Lord. And I think again, there is a point which we should consider in our whole approach to have said that, like, one of the most important things for the moment is, I said, to act peacefully. I would say to act lovingly. We are going to open up. That is, of course, isn't all. And the world is of such a nature that, I mean, the magical state of things, that there is a lot of nature.

[34:49]

And that this kind of thing goes into our house, when we are children, and we are dogs. It begins at which we are most sensitive. We are so now where I'm supposed to be. And then always. And we don't learn. We don't see the world. How to. How to. How to. The other. And therefore, next thing, we have to think about and to read it. You can see that we are here in a monastery, not only to pray to go on them, but to love the world. But only to love the world loving. And so often we can see that he has opened up in a town called palace.

[35:55]

And we can see that, for example, also to take the clergy as a pope. There are always men who are, they are not all exactly consumed by the sea, but are men really inspired by the sea, to be able to spread a lot of pride, and they explain to you, you know, nobody hides the other one, the other priest, nobody's priest's brother, an object. to which also his mission would be direct. I think that it connects very often in the months. And what I say, the community, those who live together, are not going to let take foot granted. Take foot granted that everybody is being alone, and that's why that is one of the first to go wrong. also in that way to learn the honor of the lobby, and especially within our church, it should not be, and I think the honor of the lobby in the church, let us say this kind of official list, should not, should not be affected, I think, by this distinction you see into a clergy and a clergy and a clergy

[37:21]

The lady loves the clergy. But the clergy loves the clergy. That would follow me. Only because the clergy, they don't consider themselves enough, in your meaning, as angel of God. But too much as the shepherds learn to take care of the others. Not the flock. Little sheep. But himself, we're not all little sheep. And the shepherds are the scales of Krishna. It's the Christian wisdom. It's hard to boil. No cake is done. No place to come. But we are all not little sheep. So there goes a little thing about these things. A little bit of lettuce with peach, you know, what we can do tomorrow. in the last sentence of divorce, at least of which is a great life in this context, for in that Christ died to sin, he died once, but in that he lives, he lives unto God.

[38:42]

So do you want break by yourselves to be dead in your sin, but the life of God in Christ Jesus our Lord.

[38:55]

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