I came across a definition of Pax Domestica. Pax Domestica. Domestic peace. The peace of the Pope. And it struck me, I just bought it, it's taken from the 19th book of the City of God, in the 14th chapter. And it struck me in many ways and encouraged me to start this and to speak a little of this for the meaning of obedience in our life now come. Says domestic peace, in the translation, peace of the home is the will of others, humbly,

[01:14]

of those in the family who were good and of those who were bad. Now, in explaining that definition, Augustine goes a little into this. idea of family and that they don't also make the partition into the supernatural spiritual life. That's especially why this passage interested me and got me going. He continues and says, In explaining this, though, the well-ordered, [...] He explains, for they who care for the West, who?

[02:44]

For those who care for the West, who? And then it's, of course, simply taken into account to all. They who care for the West, who? The husband, the wife, the parents with children, the masters, the servants. And they who are cared for obey. The women, their husbands, the children, their parents, the servants, their masters. But then it continues, it goes to the supernatural. In the family of the just man who lives by faith, And it is as if a pilgrim turning on to the celestial city. Even those who will serve those who they seek to protect.

[03:50]

For they will not from a job of power, but from a sense of a duty they owe to others. Not because they are proud of their quality, but because they love us. Now, I say that I trust this country, you know, with interiorly and much talents. Gave me the courage to maybe approach again, you know, this problem of obedience in the positive, constructive light of the Holy Spirit. You know that we are aware of the fact that today we are not wanting. Is this obedience something that is really, let us say, saving? Or is it something that really does? Is it something that really does?

[04:57]

makes people grow, or is it something that's done? Then there is the other question, is religious obedience really one of the American concepts, and where is it in our description? There is the other in connection with all this, you know, the other idea, is this concept of religious obedience that we have in our lives, responsible for much of the present centralization of the Church, the lack of parousia by non-Persian people, who we don't encourage. And as a result, the lack of who communities do. Now, one thing is sure, it's easier, certainly, to find the scriptural basis for virginity and for poverty is to come, than to find one for being.

[06:08]

But the question is, are we looking really in the right way and in the right direction? Because it is evident that neither They stand out as what we call opera supererogatoria, as works of abundance beyond all. As no parish is forbidden, nor is poverty forbidden. by Christianity. Therefore, virginity and poverty are something beyond the common. And of course, virginity and poverty are both easy to find because they have a specific material object to renounce marriage or to renounce poverty.

[07:16]

But in the case of obedience, the situation will be different. Because obedience is asked of everyone. And as for its object, every priesthood, as the Dhamma said, Tachi too will express it. Dominance, too, is necessary upon man, because it is necessary in all his creation. It is natural that things inferior are subject to the motion of things superior. There is degree in all created things. That means a hierarchical order. I think I read that to you once, the thing that always impresses me very much in Shakespeare's toils and questioners.

[08:30]

The heaven is themselves the planet, and this sector, the earth, both serve a degrading priority and place. in sister, corpse, proportion, seed, form, office, and custom, in all line of order. And therefore is the glorious planet so, with noble eminence and throng, sphere amidst the earth, whose metamorale corrects the ill aspects of planet's evil, Ghosts like the commandment of a king, some ship to good and bad. But when the planets in either mixture to disorder wonder, what claims and what fault, what beauty, what raging of the sea, fainting of earth.

[09:34]

Promotion in the wind, fire, change, heart. Divert and crack. When, and irascibly, the unity and verbiage come of state, quite from their picture. Oh, when did we, his strength, which is the depth of all our designs, identify as his sin? Take, but did we, a word untuned and skewed, and hark what discord follows. Each thing meets a mere tendency. The bounded waters should lift their bosoms higher than the shores, and make the sun of all the suns below. Thou behavest in the nature, and man, of course,

[10:40]

part of this nature. And therefore, in human beings, by natural and divine law, the inferior are bound to obey their skills. But, as the Holy Scripture says, God, when he first created man, left him in the hand of his own counsel. Naturally not, as if he were allowed to do whatever he please. But because he does not act under the law of natural necessity, but acts in free choice out of his own counsel. And this also, when he obeys, disappears.

[11:50]

The essential group of beings, the human beings, become human beings, beings of man as well. And only they, naturally, are beings this way, human beings. St. Thomas Paul's in this connection, St. Gregory, who says, when we humbly submit to God's voice, we conquer ourselves in our own. So in that way, obedience is victorious. That's it. Obedience is a victory. And for this reason, the act of obedience, although obedience may be at first, is still marital, still has ethical need and effect.

[13:02]

If somebody obeys way and wedding way, It is clear that in the virtue of obedience, there is not only this positive element, let us say the victoria, the conquering of the heart, in the council of the state of humility, but there is also a negative element. But in what sense and why? It is true that obedience gains you as the more meritorious the less it has of itself. Obedience in agreeable things is apt to have more of self within.

[14:07]

While obedience in disagreeable things is more exclusively motivated by respect for the command and for the commanding authority, and is therefore more meritorious, even, one can say in some way, the root of pride. But then, seeing this negative, It must immediately be understood that the value of obedience is derived essentially from the fact that it is motivated by the love of God. You see, here we go a step further, a step deeper into the mystery of obedience. Obedience, we have said, as human obedience,

[15:13]

It's always an act of choice. If it's always, it can't be it. The same deal is the work of counsel, man counsel. Obedience is in the hand of man's counsel in order to be really human. The last root Well, this, let's say, positive way for this freedom of obedience is the motive, the motive of the love of God. Now, as the essence of sin consists of ways and thoughts, it explains it in the Summa Theologica, I mean, The essence of sin consists in this, that man cleans up earthly goods, spilling them down.

[16:19]

So the merit of a virtuous act consists in this, that man, spilling earthly goods, leads to God. So it is evident that in every virtue, the cleaving is final. And that is the business of love. The spreading evidently is second. But in order to succeed, let's say, to barrier the approach of obedience, we must remember there are three kinds of good. that man may spurn for God's sake. External goods, goods of the body, and the goods of the soul. External goods, now the eternal goods, for he's concerned with that, he'll stop.

[17:31]

The goods of the body, what is concerned with that? Mortification, casting, pity. The goods of the soul, then, in the same way that she wants, is the will. Why? Because through the will, life, man uses all the other goods of the soul. And therefore, obedience is above sacrifice, because by sacrifice, the external goods are up, and by obedience, our whole being. And therefore, the death thing is the root of the central importance of obedience, the achievements of other virtues are pleasing to God insofar as they are done in the intention to obey God's will.

[18:40]

Because martyrdom or almsgiving cannot be pleasing to God if they are not done to fulfill God's will. down of pleasing to God with all obedience. And obedience itself is rooted in charity. And with all obedience, charity cannot be. So here is the, as I say, the natural way, in the partial and supernatural, theological way, the virtue of obedience. Just kind of, Seeing this virtue of being and seeing it, in it there is a kingdom and there is a majesty. Obedience, in that way, not obedience is often said, opposed to freedom, but it is done through freedom.

[19:45]

It's a matter of inner acceptance, of inner counsel, in order to be with you. But then, of course, in the whole realm, the supernatural realm, . The love of God really is bestowed clearly to God with one's whole will, This unity of charity, that is the power waiting for the purpose of the act of obedience. So the union with God. Now if we go to the, as I say, we try a little to get to the obedience as counsel. Let's give the obedience as virtue, and then concern the request. was part of obedience as counsel.

[20:51]

Now, there are some other things that we have to take into consideration. And it came, you know, just this afternoon, I was thinking that connection of, you see, that there is in all things, as soon as we come to the segregation of man to God, the Lord and Creator, the absolute Lord and Creator. And, of course, in the state of fallen nature, our Father, who gave his Son to die for us, who loved us until the end. And that background there is to any virtue, in any relation that we have with God, there is an element of infinity. It is in some way or the other an element of self-annihilation.

[21:55]

Self-annihilation for the purpose of humility in absolute truth. If we go in the approach of the whole field of obedience, just this afternoon, we spoke about it to the bishop. That is the example of Abraham. Abraham is the outstanding example of obedience. And of course, not only obedience in the Old Testament, but he is a type. So he's a prophecy. And there are two stages. One, the response that in faith, Abraham leaves his country and leaves his kindred and leaves his father's house in order with his family to survive in this house in order to find a new home that meets the land that God chose.

[23:07]

the city of whose builder and architect is God. And that was the first act of obedience. You see, with this, with the community, as I said, with his family, he leads his house, his country, so he organizes around, you see. And then comes another act. It is in order to find, you know, the land and the city whose builder is God. And then he receives the Son of Christ. He receives Isaac. And of course, Isaac is the pledge, the visible pledge is the initial realization of this new community. which is really the purpose, fruit of the glory of Abraham's obedience, that obedience of leaving his national church.

[24:18]

That new community is the people of God. Then comes the moment in which he is asked to abide. And that for what purpose? To test him. to testing in what way that he goes into complete obedience to his heavenly Father. Into absolute darkness of absolute obedience he offers his Son. He offers his Son what? In faith. But what is this faith? This faith is the faith of the resurrection. That means the thing of completely new life. Of a life that is completely darkness. It creates a light of the darkness and light of the pain. Therefore, the thing of reparation.

[25:22]

And then I think it is very important, you know, for also for the mind. We know it isn't for shattering the whole obedience of Christ. Christ believes as it were his Father's house. And he goes into the darkness of this world. Light unto the darkness. The darkness receives it long. And then he dies, and on the cross, and this is where we begin. Now one can say the sentence, the last and absolute stage, where he passes into the freedom of respect. So there is now this element of absolute completeness, perfection, however we may call it.

[26:28]

Our Lord says consummativeness when he died. So from this point of consummation, that element naturally is alive simply that our nature is alive in Christian obedience. That our nature is alive also in concerning the goods of this world and also the goods of the world. Concerning the goods of the world, this gives us the complete, transcendent option. The egos of Christ is realized in the vow, the purpose of following God. Christ did not have where to lay his head on this earth, where he was least trained. or concerning the goods of the body, in virginity, renunciation of marriage.

[27:38]

But not as a colon, but as a transcendent, as an absolute intention. And so on, so in the field of a being. And in the field of obedience, we can see, just as in the life of Abraham, we can see in monastic history, we can see two stages. You can see this first stage where they leave the cities. They leave the cities. What do they do? They go into the desert. But what do they do there? They enjoy and they can have their spiritual life. And in relation to this spiritual father, they practiced not only the renunciation of all good, external good, not only the renunciation of all good, but also the renunciation of their own good, and sent him as their superior.

[28:56]

As you know very well, the obedience in Bethesda, the elemental obedience, as we may call it, what is the meaning of it? It is one of our brothers in Marietta, one of the great brothers, was Father Bernard. He always told us, he always says, you must beware to learn how to slaughter your answer. That was, I'm going to say, a gruesome prospect. But just for that reason, it stuck very much. What I didn't know, maybe I didn't realize. But there is, of course, you know, all these examples, you know, where there are obedience, and obedience is required there in the data, in the apothegm, or so to say, treatments that are unreasonable.

[29:57]

So this element, you know, where obedience, you know, is more merit for it, that means more, you know, debate with it, or say it's an access to charity, you know, When nothing of the old will, you know, has breathed, there's a will. You remember the old, and I know since it's decided out, you know, to plant a bed, you know, what would you call it? The stick, the stick. And then he has to water the stick. And then after a time, you know, I was six months of work with the stick, you know, the other stairs. Oh, look here, the wonderful sprues. I said, Jeff? Now that, only to indicate to time.

[31:01]

Thank you. But then only to characterize, you know. You see, that is in itself, you know. It's not different in itself. I mean, if we look at it in depth, you know, we don't look at it, let us say, from political or philosophical or humanitarian point of view or psychological. Psychologically speaking, there's a list of my mind, there's a list of my insight, supposedly, too, in the yoga. Well, it simply is this kind of shock of vibration. The individual disciple is killed not to come to the one true reality, to meet the one true reality. And that is of the delighting love of the systemic power.

[32:02]

All that means, the obedience of St. Augustine means we ignore the obedience of the dead, which is absolutely true. Why? Because St. Augustine's whole diagram is different. Of course, that's all divine providence, which I don't think always works. Because there comes the other concept of obedience, and that's, of course, the obedience in community. In community. And it is then the obedience that one has in the brotherhood. And the upwards, the outward workings of the brotherhood are of great importance. And then there is the element that struck me so much in this beautiful definition of St. Augustine, of the ,, That the obedience, you know, in that way, is in the service of domestic peace.

[33:08]

See, that's a little doubt. In the other one, in the hermitical, you know, stature, you know, stature, there, the obedience is the obedience of the same unlooted. It's a government obedience. It's a, what we call, a state of developing. It's their obedience in waiting. the individual willingly dies, then the acceptability of the individual, the acceptability of obedience is in the service of perhaps in the service of the concrete charity, the living together. And therefore, obedience is coupled in some way. And it is, for example, in the way that it seems to be, is a certain way overshadowed. Say, the person's preoccupation is the preoccupation with peace.

[34:10]

And in this preoccupation with peace, well, say, the person, you know, obedience is the thing. which serves the who concordance . This was then. We must say that the vow of obedience, the vow of obedience. Evidently, in the desert, there was not a vow. In other cities, yeah. The vow enters, of course, there where the community is concerned, where, therefore, the status, what we call stability, comes into the horizon. Stability, stability in congregazione, that comes to vow. And there in the vow, certainly, instead of one who seems to be the paradox of the vow, there the obedience is there.

[35:15]

reaches, that would be another thing to think about, also, for you in the fifth chapter. What obedience got there, it seems to me, is in the rule of St. Benedict, is where the unity, the marriage between ascetical and, what may I say, social obedience. and the union of the two that seems to me gives the fullness to obedience purpose. It seems to me that the obedience as counsel is not found in the Holy Scripture as such. You know, of course, the Father has always seen it, you know, in Christ was obedient and sustained and obedient unto death, you know, and he says, say what may follow me, believe everything and follow me.

[36:26]

What is following him is God taking out this to take up his cause, you know, is this voluntary accepting, you know, of that specific debt of one's own self-will, which is practiced in the obedience to a spiritual father and a head of the monastic church. That may be, at another time, just a little enlarged upon. Just say, just at the end, you know, I mean, it may be now, just as a little thought also for you, who were to think over the words that the person writes in the rule to say, May God, the Lord, forgive us that we observe all these things as the love of spiritual beauty comes in the good order of Christ.

[37:51]

and not as slaves under the throne, but as children in grace. When he helps people in the world, people of America, the country they call it. And that is that, just, you know, we started out with the, uh, let us say, the general principle of, yes, the, the Christian of, the Christian of Biblio. In this, in this critical cosmos, there is an order superior and minor, and the higher things move, and the lower things, let's put that in there, to bury.

[38:59]

It's a great simplification, but anyhow. And then in the moral cost of society, then it's then repeated, For naturally there, the way of moving, the influence which the superior exercises on the inferior is naturally, it's not one of naturalistic gestures. But it is a calling to the essence of the beings involved. Society is carried by man as his social animal, and he is a rightful animal, and therefore also the way it's being moved is different. Moved lawfully in this way that the authority moves through order, through command.

[40:08]

And I understand the idea So all of them will still accept the order, also according to his own nature. And that means through, let's say, his own counsel, his own, on that particular stage, his big choice, accepts it. He accepts it in or by conforming his will to the will of the other. conforming with them, of course, gives, by the way, also certain determinations, if you want, certain specifications and limitations to humanity. It's not an act, really, of obedience. It is, as you say, external action. are forced by external violence, something to do with obedience, no, conformity of the will.

[41:14]

Also, since the will, the human will, is, by nature, pre-governed by those principles, through what we call, in our standard, precautions, there were also What is the object of the order must be in the realm of totally good, and therefore cannot go against the other conscience, and it must be also in the realm It evokes the nature of the human person as being . Obedience, they say, has more a subsidiary role. We see it in the light of nature, philosophical . It has a subsidiary role. Perhaps in obligation to his nature to exercise his counsel.

[42:20]

God has given, as all these concepts have said, this world into man's counsel, into the hands of his counsel. So therefore, obedience is a subsidiary there where the human counsel, the individual, the person, is either defective in itself, for example, in children, or where the pursuit of the common good is outside of the power of the individual person. either in protecting the good, the common good of society, for example, against crime. The maintenance of justice demands the judicial power. The judicial power is a real and true authority. It is an authority over death and life. On the other hand, it's also the society, the individual, is unable to find out the good or to reach it.

[43:30]

for the cooperation of the citizens in the common good, for example, has to be and is being established by authority, hence then on the event and also the council that is necessary. Now, therefore, we have the family authority, so the family of chameleons, who presides and who governs the unity of the family. In that way, the Pax Domestica is established by the Horticultura Interventi and Ovidienti Concordia Coabitansi. So in the deities, therefore, there is a certain type, say, of ,, and of course, to this family unit also belongs a certain, one can say, structure of obedience.

[44:48]

,, a certain special structure of obedience. If we consider there, it's the father, it's the head of the family. One mother, you see, the maternal authority in that way, in relation to him, is supplementary, and so, and also there is an intellectual tendency of the mother to be on the husband, because of nature, of being a female. They, their kids, they are the children, and the children, of course, were subject to paternal and maternal authority, by themselves, in their own, who were acknowledged, you know, handling the same. So they had to be taught, you know, also they had to be punished, just as defensive, you know, also when they,

[45:51]

Education demands it, the rectification and education of the will. And Burks naturally this family, this Pax Domestica, is essentially concordia. Why? Because there is one blood, that is born of one blood, which springs out of the blood of father and mother, in itself creates a milieu of love. The authority, therefore, of paternal authority, of paternal authority, is erected, we can say, by the affection, by what the Old Testament calls the ,, the powers of ministry in which The father and the mother go out to their children as their own flesh, as images and likeness.

[46:52]

The parents as their power, and they embrace them in mercy, and they embrace them with that specific corrective care. And on the other hand, the children have their obedience corresponds to the kind of specific paternal authority in this point. And it is the paternal authorities, what we call the pietas, the children, pietas, and the loving rebels that the children have for their care. And now we know, of course, and we see that, and that's the thing that still, of course, now always ties up, gives impetus to our thinking about these things. And that is, and we see, we see, for example, in various societies, in existing at the moment, or to various, let's say, forms, for example, of property, not of family, of authority, of the authority of the planner, the authority of a leader,

[48:12]

The father is the painter. He exercises that. paternal authority with, now I used to say, a certain sternness, rigidity, maybe a certain paternalism, which in itself then, if they approach the problem, is not, may not be favorable to the, say, developing, to the maturing of which they are. Of course, the family of poverty in that way and the obedience of the children is by its very nature something that has to be transcended. Because by their very nature, the children are men who grow into the paternal functions themselves.

[49:18]

to become independent, and then on their part, you know, to take over the authority in relation to their own children. So that is, therefore, then, the very strictness that affects us in our days, how family totality or family authority and family obedience are to be or to get. We see that in the field of family life, And we see that also in the field of education, where today the state, you know, takes over many of the functions that originally belonged to the Pax Domestica, to be yours. Then we see that with similar development, of course, we see it in the development of the Pax Civilis, the other the region of Pabst that's in Augustinus there, the Pabst Chimilis.

[50:22]

This Pabst Chimilis also was where, as I said before, the obedience of the citizens is a subsidiary one. It does not take away, for example, from the individual his own, the exercise of his own authority within the family circle. and doesn't take away from him his own responsibility as a person within the realm of personal decisions, which are within the realm of his own competence, his own responsibility. And there, we see it was there in the, say, the old times, just roughly speaking, one can see that, let's say, you know, of God, you can look at it in the Old Testament and so on, because of the authority in the state is the king, you know, the king is standing, because he's universal.

[51:27]

But then, you know, there goes beyond family. He is the representative, in some way, of the God, let's say, the passion of God, the divinity, or a universal divinity according to the state and the approach of the various civilizations. But still, there is people with this the God-given authority, an authority which is legitimate. Why? Because it is based on the obedience of the kingdom of God. Hence, then, the king is surrounded by his council, his councils, the elite, the nobility, by burden, by education, those two things simply in the older civilization put together. and spending this way, this kind of hierarchical structure of authority governing the, say, what one may call the inarticulate, the, you may call them that, who themselves are, through the structure of society, excluded from the

[52:51]

To say, education, the education in war, and the education, let's say, in wisdom, the knowledge of the public things. And the education, finally, in the mind. Those are the three fields in which the elite in the old states, that has a monopoly. And up there, on the top of that, rooms over the, I say over the, it's called in the drafts, Then, of course, you find that there is where the evolution now sets in more, where then the structure of society changes, where the equality of opportunity is established, where common education is established. and therefore through common education, lifting as the way of the common man to the level of general property.

[53:55]

with the rest of the cities. They will be destroying the thing of the principle of , the principle of statutes of society, mobility as Plato has, as you know, as the rulers. And then the more interested in those who were imprisoned in the two mosques, you know, were sent there for their force and energy of detainment. The question of expansion through Valo, called Valo, and then the responsibility even with that. And then, you know, again, also the citizens, And finally, of course, their society then betrays them. But then, you know, certainly that story is a change, you know.

[55:01]

And therefore, the equality has to be established in what we call a free society, where therefore the structure of authority and where is the structure of obedience again changes. The authority remains the same, for example, in this country, and that is essentially on the same nature in the judiciary field, and it remains the same essentially, say, in the executive field. See here, the authority of the President of the United States, it changes in the legislative field. They were therefore with the idea that the parliament, all the congress, where the attempt is made, at least that way, to kind of pool the, let's say, the intellectual, the wisdom, the resources, or the common sense of the nation, but also the real law, the expatriate law.

[56:14]

through the representation, elected representation of the people. So that way, that way, people for what? To, in some way, to kind of assure, in a better way, the attainment of the common good. gives that responsibility to all the full members of a free society in the way of a recitation, the elected slave, and so on. So again, we see there, what is it? One can say again that the original principle Now let us call it rigid authority and maybe rigid obedience. Changes in, one can say, towards the direction that is put in generally of the intellectual direction of control.

[57:24]

Because liberty in this case, what does it mean? It really wants a deepening of the communities. the one within ourselves. Indecently, it's not simply individualism, but it's the concordia, that means the inner harmony of three persons with, in this idea guarantees, the attainment and the maintenance of the common good on a subsidiary principle. It's also so very important. Now, do it, then, of course, they are never, you know, they are, you know, say, the mentality, for example, the, say, the degree in which The authority and obedience unfolded and structured to the principle of Moncordia is, let us say, the strongest because of the specific way that the relationship that exists, you know, the community of love that exists.

[58:35]

On the other hand, you can say that a group, you know, which is the least, you know, the least based on the principle of kumho or the armies. For example, the armies, the military army, military army means, again, has a different character from the army of men. You see, military obedience, you know, is, of course, an emergency in itself. And they are committing vows. The emergency is the emergency of life and death. And therefore, it is to be or not to be. This emergency character gives a certain strangeness to the whole field. They call it military obedience.

[59:38]

If I say to my soldier, go, he goes. If I say, do this, he does it. And it's the principle of the Roman army where the efficiency of this power instrument of the army is based, you know, on the obediensia sinemora, to say the absolute military obedience. It's a kind of obedience of its own kind. But all of these, one can say that one could call all of these kinds of opinions that I just tried to describe here, the kidney care, may be as functional opinions. Then we have, of course, on the other hand, that we are concerned with, but we are not solely concerned, because we are also affected by the structure changes in functional. But we are, on the other hand,

[60:39]

Because our obedience, we are as most concerned directly with what we can call saving obedience. This saving obedience, what is it? That is the obedience in general, the obedience which, by which, in this state of our nature, We, by birth children of God's wrath, we turn under God's rule, all right, into his kingdom. Change your mind because the kingdom of God is on earth. That can't happen. That is there for that to be the saving for me. At this stage, the obedience of God to the Father God's Word has as background a certain situation. And that is our disobedience, our situation in which we are born of the original sin, and the victor.

[61:45]

Obedience, therefore, is a return. Through the labor of obedience, we can return to the one whom we have left in the slough of disobedience. That, of course, in itself is a common Christian principle. Every Christian is, you know, returns to his conversion, who is metanoia, into this obedience. Going to that obedience. Going to Google. That obedience gospel, the saving obedience, has, at least let us say, an instinctive, at least, power. What we call, what Holy Scripture calls the obidientia filiae. That means obedience of faith. That means the obedience which is faith. Through the Arab, what happens? In the act of faith, that is, thank you, yes, the way of obedience, the coming, the word of God, the word of God, his personal word, is and reaches us through his message.

[63:19]

And this personal word is what? It is Jesus Christ himself, the word of God, who died for us and who rose for us. And obedience is, of course, our inner listening, our obeying, our accepting. This basic word that God addresses. And then, of course, as you see right away, therefore the heart of original obedience in that way is not a doctrine about God, you know, but it is the word of God himself, the word of God that calls man, that dies for us and rises for us. And in that way, it takes us and demands our army. Here, in this way and through him, and by believing in him, that means making our will conform to his, we enter into, that we become, as St.

[64:36]

Paul says, the sons of God's love. We enter in God's kingdom. So therefore, that does part. Now, as I say, that is the . But this ,, in the church, that extends. Because Christ, the word God, who puts his hand on the apostles, and there, then, the ,, the common. That means the body, the kingdom of God. Now, they're wise as to . And there are, of course, the two representatives. But this obedience trust, and I have seen the levels like the obedience that say that obedience, which gives the central act of faith in the law,

[65:37]

And therefore, with a dying belief and a rising belief, just as this act of obedience makes us children, brings us into the fullness of the Holy Spirit, and therefore leads us into the fullness of the church, makes us citizens of the heavenly Jerusalem, and therefore gives us the power to glorify the Father and Christ, And in that way, enter into his below. And in that way, sitting on the thrones to judge. So then, the That obedience, just as this obedience leads into that fullness of the Holy Spirit, so also the obedience in the church, you know, too, is an obedience which, by nature, leads to, brings, and wants to give the fullness of the Holy Spirit.

[66:45]

But there, then, when we put it this way, see, then, didn't look for, let us say, the obediencia feeling in everything that is connected with the in the workings of the church as a whole, the obedience to the power of the church house, of the bishop, and so on, in the hierarchy. So there is then also what they call ascetical obedience. This ascetical obedience, that is, of course, the obedience of the most. And in this ascetical obedience, then, perhaps one could distinguish, I think it is misleading, and I can see that in which the last time I distinguished between their mythical and xenophilic obedience. It might be better to say, put it in a historic way, and speak about those forms of obedience which become visible in the priesthood of the state of monasticism.

[67:55]

Because strictly speaking, it is true The pyramid, strictly speaking, certainly the pyramid, of course, does not live in obedience. That means an obedience towards a superior, see, journal it that way, of property. But it lives in the fullness of the Holy Spirit. And this fullness of the Holy Spirit is His law. And this fullness, in that way, dispenses from the external obedience, as it is the genuine, the genuine, the genuine obedience. However, it is true that in the present, the priests and the biblical state of monasticism speak the essence of a very monastic obedience, you know, of the, of that, let's say, a cynical obedience, you know, appears in a very strong light, because there is, let's say, an absolutely undiluted thought in its simplest form.

[69:01]

Because there's the disciple. And the disciple. And this, therefore, this obedience is an obedience of the learnable, of the one who learns, of the one who teaches, and of the one who resents. the will of God towards the one who wants to conformity to God's will. And therefore, they will say the ascetical character of obedience is just very visible in the streets in a critical state of monastic history. But then, also later on, we distinguish from that the synoptical obedience, that this synoptical obedience again across the coast and takes on where riches, but where there are also complications by the back bank, that now across this, the synoptical obedience, you know, enters into the and serves what we may call, again, the acts domestic.

[70:20]

It takes on all these various forms in which the Concordia finds its room and finds its expansion. We can even say that in the ,, one might be able to distinguish and then also put into the same line of problematic and of development, you know, that we have just indicated. In the political general social opinion, the opinions of the monastery is and what they say to you today, especially, we compose as no doubt, and it clearly keeps what we will call the aesthetical character of obedience. That means, can I say, obedience as mystery.

[71:21]

Obedience as the specific monastic, or can I say, total form of obedienciabilia, the obedience of faith. Then there is the other poem in which the saintly Chibi comes. Perhaps Chibi is the principal of Moncordia comes. Well, yeah, which again, you know, affects, of course, the structure of synodic obedience, because there, then, the one in authority, you know, has to take care of, and has to have, then this concordia in the community develops, and develops, as they say, from within, in the fullness of the Holy Spirit. which because of those who enter into the dead is quite . And finally, I would say that gives them also, in this sense of legal obedience, in the special emergency, in the special, say, of days, the manifold, say, what do you say?

[72:38]

It's common good on a natural basis. with natural knowledge, with those things, and that is, you know, that they are necessary scientific, whatever it is, that know how it is healed, where they are also, to a certain extent, in a certain way, the pooling, the process of the pooling of wisdom, the pooling of knowledge. in order to reach the common good better is needed. So that one might, perhaps, distinguish the extreme areas of the simple obedience, of the, one can say, fraternal obedience, and finally also the obedience of those who work together for the common good of the natural being. but rather a liberation, a freedom, a way into the wild spaces of Germany.

[73:47]

And therefore, distinguishing, making a distinction between functional obedience and what we may call saving obedience. The reason for that, too, is of course One day we can perhaps see that also in the future, what clearly that the two should not simply be confused, mixed up. They are functional obedience to a different nature, then disabling obedience. And if the two are It would get mixed up. It would be Satan obedience. It would seem it's full of functional obedience. It would be diluted. It would become a human thing and not the bearer of the spirit. But the idea of a simple obedience would also determine functional obedience.

[74:51]

Then functional obedience in itself would use . So therefore, to preserve something, he always In order to do that, in order to approach this whole field of obedience, which is so vital for us, it is necessary first to have a clear focus on the, what we might call, the supernatural mystery of obedience, or, as we would call, the obedience of obedience. Obedience of obedience, the obedience of faith. That word is a, as you know, it's a Pauline term, and it occurs right in the beginning of the efficient performance in the first chapter, where Baller introduces himself to the performance.

[75:56]

as the slave of Christ Jesus, Messiah Jesus, called locatus, that is, gospelus, sacred guidance in the Evangelical days, sacred power, for the gospel of God. And he had promised to these prophets first in the Holy Scriptures about his song, who was made from the sign of David, according to Jubilee, predestinated on the previous day, who was determined a son of God in power according to the spirit of sanctification from the resurrection of the dead of our Lord Jesus Christ through whom we have received grace and the function of the apostle to bring over the Gentiles to the obedience of people

[77:16]

to the obedience of faith. So that concept also, if you see it there one way, then you realize the character of that obedience can feel it. In some way, you can, by the way, see that there are two basic human functions that immediately combine into a lot in a human, human, as it were, with feelings, with, so to say, light, so to say, with a, belongs into the general field of, so to say, of knowledge. And on the other hand, with obedience, cannot, belongs to the field of the will. So these two basic functions of the mind are, in this obedience here, feeling, interlocked, combined. And then, of course, by the way, the important thing here is the concept, or at the end of the epithet, I would say it is the basically absolutely vital comprehensive concept.

[78:27]

St. Paul wants to give us immediately an idea of the subjective act through which man perceives what St. Paul calls the gospel of God. The gospel of God. Evangelium Dei. And this Evangelium Dei, if you look at it, first of all, by the way, it's in modern Japan and calls the object of this, obedience here, the object of it here, Evangelium Dei. This genitive is misplaced, genitivus subjectivus. It is God's gospel. That means it is not something in theory about God. It is not a philosophy which Edward St. Paul explains and which then can be discussed. But it is a created word of God. As St. Paul says at another place, not to us, what is the gospel, then to stay.

[79:33]

It is the power of God. He forgets enormously both. The object of the act of faith is, say, the power of God. The veritable day is the evangelium, evangelium day. And the evangelium day, what is it? It is what God does for the salvation of mankind. What does he do in this evangelium, in this world? which comes from God, which he himself announces, which he himself does, what is it? It is sending his son. Therefore, not the prophets, not the human representatives, but sending his son. And his son becoming man. And dealing with the totality.

[80:35]

The totality of the gospel is already indicated. First, this totality of the gospel, which is the object of the Obedientia Fidei, is the power of God, the Son of God, the Son of God made man. And as such, they're reaching out into all the depth of human guilt, into all the grip of the whole of mankind, and into all the banks, the height of God, the height of configuration, the height of man becoming God. So that way this gospel is then, of course, the totality of this gospel, is that the Son of God made man. What does that mean, that he becomes man? He becomes man totally. That means as man is in the, as Paul always explains it, in the likeness of sin.

[81:48]

He becomes, as it was, as a sin for us. That is a very, of course, audacious formula that represents the totality of what God In and through what in his gospel does for man. The all-engrossing, saving power of this world that God saves from the Lord. He has taken upon himself all of his sin of man, all the death and misery of human time. There is nothing left, therefore, that could be done for man. Everything in him has been done. And it has been done by the Son of God. Therefore, it has been done in total weakness of man and in the power of God. And therefore, started, as he says here, he was made out of the seed of David according to the grain.

[82:55]

then manifested, determined, as the Son God in power, according to the Spirit of holiness in the resurrection of the dead of our Lord Jesus Christ our Lord. So there is the wings of man and there is the glorification of man. There is the dead. And there is the Spirit of the Resurrection. Therefore, this totality, the Son of God, who is the perfect mirror of the Father's glory, outside of whom there is nothing that pleases the Father. Therefore, the fullness of the Father's pleasure. And he identifying himself with man in his uttermost depth, into his uttermost weakness, and then lifting him up into the highest height of sons of God, becoming sons of God, children of God, in the holy, in the power of the Holy Spirit.

[84:14]

Then it's the object of this that gives the gospel. To this gospel, which therefore is a divine work, which is a divine work of salvation, out of which there is no salvation, which is the manifestation of the Father's infinite love for man. What is our reaction? It comes to us naturally, and that's absolutely logical. In St. Paul describes that very clearly here. This word, this gospel, comes to us And it's saying, in the way of your property, there is Paul. But Paul himself, what is he? Servant of the Messiah. Servant of the Messiah.

[85:14]

That means completely and entirely his kinship. Nothing other than that. But, think by what kind of circumstances Paul, apostle, and set aside, segregate, set aside for God's gospel. So Paul describes himself as the ambassador, as the instrument, as the herald of this gospel. And what corresponds to it? We call the response the obedience of people. It is as where this word now comes through what I say, a train of mission. The Father sends the Son. The Son becomes man. The Son sends the Apostles.

[86:16]

And the apostles are the feet of those who announce the peace all over the world, from one end of the world to the other. They have heard their voice. So this gospel, let us say this, invents a wholeness, the wholeness, the wholeness in complete satisfaction for our guilt, dying for us, the dead, of a love that doesn't seek love, but which is divine love, and therefore saving love, and therefore resulting flowering into the resurrection. How is it received? It received by this specific act, which in its very nature corresponds to this object and to this object below. And how much that and how lovely it looks to me, this obedience here.

[87:22]

Now just this obedience here, obedience of the faith, that is this work of the devilish world of God. Is it true? And it is a lie? But it is not only that. It is nothing of it. But it is a lie. It is the past. And therefore it is the obedience of the Son of God. The obedience to his Father. The obedience of what becomes and is animated becomes the instrument of the divine agape. Of God who loves us when there is still his hand. There, love is alive in the obedience of the Son of God who died for us on the cross. And to this thing, how does the ant look that corresponds to this message?

[88:27]

That would be capable of receiving First of all, you see, this can only be, in man of his own, a new creation. A new creation. This is a creative law to account. How is a new creation, man, only possible? It's only possible through a game. It's only possible there where man somehow is thus impassioned. Where man therefore recognizes Maybe through the experience, as St. Paul explains it in the epistle to the Romans, through the experience of the failure of paganism. That means the attempt of man to live with all the law and to make himself the law. And therefore, ending in making God the Lord. And that ending forces for the people.

[89:30]

And that really ends in us. And then there is the other one, and that is the experience of the law of God. Give it to the children, give it to the people. Do this. Don't do this. If you do it, die. And then, what is in the next part of the epistle to the wrongs, then I explain, you know, there comes what we may call the failure of the law. What is the law? Is it saving? No, it throws man back on himself. What does it do? It makes him conscious of sin. Therefore, what does it do? What is really the object of the law? To make room for faith. What is then this faith? That winds us, it does that out of the ruins and beyond the futile events of man to be his own? and then rises out of the futile agenda of plan to fulfill God's law.

[90:38]

Do it, Lord. What is it? It's that deep inner liberation that here in dust and ashes before you, you take me on by, in your subject to Christ, who is me, my brother, who takes on by. He therefore bows down into the nothingness in which I find myself, and out of there takes me and lifts me in the power of the resurrection, into a new life of the still. He therefore raised me from this mortal body, set for Christ's house. So that is the answer. Therefore, the first thing in the act of faith is this. Of course, also the access, you know, and the beginning of all obedience.

[91:41]

I can't do it myself. I can't do it myself. I recognize. What is then the answer to that if I can't? I realized that all the things I do are at least ambiguous, are always kind of mixed. Nothing really in me that would reflect what's important, the justice of God. But that is it. You, Lord, in your merciful love, You tell him where is it that has happened, there where the Son has taken all human nature. There in Jesus Christ, who died for us and who lives for us. So there is there would be the person of obedience, of faith, and that is of course, as you see, is by the way, see it says, of obedience.

[92:46]

It's obedience in receiving the message of the messenger that comes from above, that comes, as it were, from the Son. And the Son has it out of the Father's bosom. And the Son has given it to his apostles. Go and teach your nation. Therefore, gives them a function, gives them a power. And therefore, receiving it. and perceiving in that inner obedience, this gives the word by meaning, I merely think, make the absolute radical thing. And there, then, the cross can set in, say, the transformation, this , the act of faith, which is of being. also but that's so often in the uh the the gospels probably always pointing out you know this building was seen there which is what saint peter nobody as a man well waited for things to pay because it was so good and then the lord wants to leave this better than the end of it for him it was explained but people can't

[94:17]

But that is the first ingredient of prayer. To allow, to submit, to submit to this. That the Lamb of God carries my sins. That Jesus wants to kneel down and wash my dirty feet. That is prayer, the beginning of this act of prayer. Prayer then, the law of weakness kind of creates in which, then, the transformation, the power of the gospel can be revealed. And that is, then, what one sees in the process of disobedience can be. This kind of thing cannot go there. One sees that right away, right from the beginning. It is a vital thing. It's not a thing of a doctrine, but it is the thing of Life for death, for the people, before God.

[95:20]

Out of myself, I cannot stand before God. But I clothe myself in Christ. That is the other thing. That is the obedience here of being. And there we come to this inner act. What is this obedience here of being? Extremely, as St. Paul explains it so beautifully in the epistle to the Romans, it is in a configuration taking on the likeness of Christ, of Christ who died for me and rose. That inner likeness, faith, and the obedience of feeding produces This inner light, which is not only a darkness to Christ, but which is even in the dying of faith, and that shows, you know, the tremendous power of the act of faith.

[96:26]

It is really and truly an inner transformation into Christ. For example, in the Gospel of Saint John, Who believes in Christ, who believes in him, will not be judged. Because if the act of faith is dead, who believes in him will not be judged. Then this act of faith is an inner radical transformation. It is, as we would call it, a real existential encounter. with God's justice, but such an encounter which gives to the creative love and justice of God the power to transform. And how is it done? In this way, church, where God has loved this world, that he gave his only begotten Son,

[97:37]

that everyone who believes in him, has eternal life. Who believes in the Son, has eternal life. Amen, amen, I say to you, that the one who hears my warning, my word, and believes in the one who sent me, has eternal life, and does not come into judgment, but has promised from death into life. Can you speak with the character of the other people? And here now one can say existential identification, confirmation. to Christ, who, and that of course needs to be emphasized, in absolute obedience to his heavenly Father, dying for the dog of man.

[98:51]

And therefore then, by the way, you can see that this act of faith, and there is absolutely this whole kind of controversy, between the state of being a Protestant or Catholic, about this so lovely place. Well, St. Waldemar mentions that in the epistle to Romans, in the six chapters, that man is justified by faith alone. Now, after so many occasions, what a Catholic ecumenist agrees, you know, that the soul of Vides in assertion is absolutely legitimate in assertion. But that soul of Vides has to be understood in the sense of, say, Paul, and not in the problematic in the sense of Luther. For Luther, the act of being in that way may be to be interpreted, why? But at least it's the teaching little of the control and to the understanding that it was faith and not works in all that same manner.

[100:03]

But he said, Paul's saying that the act of faith, the obedience of people, the obedience of people. And that word, if you must inquire me, then that's absolutely normal. And this Obedientia Fidei is not trusted to forego. There, I think, God always applies in the Christian faith, and this Obedientia Fidei, the work of the Old Testament, that just what lives out This faith, which has asked us to correspond in its inner supernatural totality in man, in its personal depth and conquest, to the object, to the totality of the object.

[101:14]

And that is what it has to correspond to. is in the center of the person, which is, as we say there, the good version of existential. And therefore, the obedience feeling is, in this way, Adam's identification with Christ, who done against us, absolutely cannot be separated from God, from charity. Because it is what is it, what is it, who believes in my word, which is what is that word. That word is the word of redemption. That word is the word of the love that was secret to her own. And therefore, also, the faith that my response to this act of obedience must be and must carry itself already in up to, I would say, the love for all those, you know, who are the objects of the love of Christ, who is the soul of the afterlife.

[102:34]

And therefore, also, as we have it in the world, that we apply these categories to the obedience that we find in the world, which I, by the way, see, and I really see that this kind of obedience is, for example, extended to the women. It's not only a thing that is between wanton and superior, but it is a thing that also expands on the horizon. Why is it? Because this is obedience, because it essentially works on and gives to the agape, the love that seems not to occur. And therefore then, For example, if you read and hear a word of St. Paul like this one. But all he says, as it may be a visit to the collection. All I now live in this place.

[103:38]

I live in the faith of the Son of God. who loved me as he has handed over himself for me into the hand of his hand, handed himself over for me. All that I live in this flesh, I live in the faith of the Son of God, who loved me and who handed himself over, delivered himself over for me. But I would say it becomes then also in the individual really as a saving of it. Saving of it. And it is left there very much, I think, again, in our monastic life, where there are so many books, so many books, and all of them, and all of them, and all of them.

[104:46]

So the whole, as they call it, the round, you know, the daily chores, duties, and so on. See, we should never forget, you know, the real end to mystery of this being. which is, in past accounts, is the mystery of the cross. It is Christ himself who says, Father, let this chance pass, but not what I want, but what you believe. That is enough. That's all what we want. The existential, through obedience, the existential meeting in the in faith of our Heavenly Father, who wants to take us into his arms, and who kisses us with the kiss of his mouth, his tongue. Now, there are recollections of what we know was devoted to the idea of the Obedience I feel.

[106:06]

During that, we wanted to remind ourselves that the Christian idea of obedience is not Iran. for they are not clear of its roots in their power situation. The stronger one lords it over the weaker ones, not political or deviant ones. You know that the princes of the Gentiles exercise dominion over them, but it shall not be so among you. But whosoever will be great among you, let him be your minister. Even as the Son of Man came not to be minister unto, but for the minister and to give his life and ransom for the men.

[107:20]

So Christianity is a divine intervention from above. if not people gathering together in an ethical society to lift mankind up to a higher level of moral behavior by some educational means of enlightenment. And this divine intervention again is not simply the proclamation not to ignore the Old Testament. But it being the Son of God, the second person of the Holy Trinity, equal to the Father, one with him in substance, sent into this world by the Father,

[108:25]

to become man, to die, and to rise, that means to give his life a ransom for it, that those who believe in him may receive divine life. Now this gospel, I mean this, this gospel, this word, that is in all great servant-minister of the gospel, that never type you insistent on ill God's power and ill God's wisdom. Therefore, in it, thought and action are warned. That demands these correctness of mind and will in fact of your any kind. And then is the in the Christian sense.

[109:33]

But this considered as a human act. Christ falls in its essence and structure to his own trick to the gospel. Those two have to be in a portion. Because the gospel is a divine act. of sharing all that happens with men. It is an act of infinite love, the song proceeding from the Father's bosom. Therefore, the obedience and feeding is also an act of the heart. It is the abyss of trust, open to receiving the Father's absolute love in the person of Christ.

[110:35]

Therefore, faith, disobedientia, is an act that makes it completely different from any kind of human psychology. It is an act through which Christ dwells in our hearts. And will Christ, the person who believes in God, in such a way that the kind of exchange of personality takes place. Not I live, but Christ lives in the relationship. Therefore, through this thing, we are, we will become a new creature. Evidently, you can see this obedience and freedom transcends completely, psychologically, and reaches into that of being.

[111:44]

Scholarly, scholarly, happiness. But furthermore, through the Pantanal Gospel, this Gospel I spoke before, 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 gives in itself a supreme out of obedience culminating for that very reason in the crucifixion of Christ. and not by him, but you will then be done as Christ. Now to this third surrender of Christ's will to that of his father corresponds in man as an integral part of the obedience of people.

[112:55]

The act of taking upon oneself one's cross, you follow what? In other words, through the act of faith, we not only interlock ourselves to the act of love, but this act of love takes on the form of absolute truth. one sees immediately that this obedience, and we speak here about that, that taking up one's cross, the obedience of the cross, is not surrender, say to the true force, but it is condemnation with its transformation into Christ, the Son of God, the great man.

[113:57]

Is there a liberation from the terror of selfish human desires? And is it entering into the power of the resurrection? Into the power of the risen Savior? The hope to serve gets to where? Now, what does this do? It enhances the damage, the way of life. There is this obedience here, Peter. It is lived in a specific form. This form is intended to give you this of the general tendency of monasticity, the pure Christianity, perfect Christianity, the ultimate thing.

[115:08]

It is about it, it is in a desire, longing, to give himself fully practices this obedience or lives it. In this form, he puts himself voluntarily under the total obedience of a spiritual power. Again, of course, you see why right here It's a doctored act of not political amnesty. The mock doesn't meet somebody on the street and say, you know, now I'm your boss. We didn't get the wrong man. And so it put to the spirit of power to an alpha.

[116:14]

They were wrong to be trusted. He knows, you know, that he is. So when I put him, you know, he is the representative of the Father, of the King. Through this, he's able to believe in a state of being. A state of being. So it's not simply dead or being hidden, it's not being hidden from the corpse, not being looking into any clients or something like that. So voluntarily taken on as a device, as a sub-condition, to who is in and out of it. Well, it is an act even for what is really. In theory, the qualities of that, 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.

[117:29]

What does this obedience, what does this specific surrender mean? within Christianity, especially within what else is. What are the qualities, for example, of the one who represents Christ? They're of course different than the qualities of a king. Different than the qualities of a great organizer. Of course, different. The inner mentality of the one who commands in this specific relation of obedience, of Eden, are totally different from the attitude of the president of all the populations.

[118:30]

And so also the imam, attitude of the one who obeys God. He doesn't obey simply as a slave, because he is sold to this Lord, and therefore doesn't have to do what he wants him to do. He has to serve as a cover of the instrument. If the one would be in that English, in that English, that's all. he enters into his thing. Now we are in this pre-syllabic stage. This obedience is practiced which we may be true persons of. Sometimes, for a time,

[119:37]

until the disciple becomes a father himself, and moves a little more further, more deeply into the desert. Or also for good, if it corresponds to the particular charism of the disciple to remain a disciple. We have examples of that too. But of course, it's always, you know, and therefore, I think that's important, because in the beginnings of movement, the essence of certain basic credentials appears much more clearly. Just as, for example, the Indian church as a whole, The relation of obedience between the Apostle and the Ecclesiastical.

[120:42]

It appears clearly in the Epistle to the Pope. The Apostle and the Pope. Later on, that all becomes then more developed, and there are different things. There are doctors, and there are bishops, and priests, and all the whole quotation and expression. It develops. But the essential, let us say, essence of ecclesial obedience is already visible and maybe more clearly visible. in the obedience, you know, that we come now, the outdoor tea, in which, for example, St. Paul meets the Ecclesiastes. So, therefore, the Lego is an unbiblical form of monasticism, while it keeps

[121:45]

has to be the essential element of this obedience, of feeding this initial, this of total giving, of . That's, of course, also in the . Still, it changes its form. It gets richer. It grows. Why? Because a community comes into play. In the community simply is not simply aggregation of individual hermits. But the community by its behind isn't only a Christian community, monasticism or 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.

[122:47]

Then monasticism wouldn't be a Christianity anymore. It's an obituary. Therefore, it changes the obedience, and therefore also changes the code rules. For example, a community, a community needs a rule. It needs, as it were, a constitution. And this constitution is, as it were, the rule in which this community and its community can live. I mean, as a community. Therefore, this rule cannot simply arbitrarily be changed. It 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.

[123:51]

It opens the dimension of fraternal charity in Christ. And it also immediately involves the whole question of cooperation in the field of work. for the material needs of the group. And simply in a relationship, just between two persons, simply that's that. It doesn't exist, or at least it doesn't grow, you know, as a factor of any importance in the monastic life. But in the community, it does. Now it is then this aspect, this, let us say, community aspect of the obedience of faith, obedience of faith in community love with which we are concerned, and also to which we

[125:04]

Wearing, or anything that you do on this Sunday, can only be a grace in the beginning, but in which we are also this time, this Sunday of recognition. The community of beating of faith in community life. Again, one must say that The art of obedience, as presented before, remains the basis, so are all developments, which your practice of obedience takes in the dimension of fraternal charity as well as in that of work. This is why in the Samadhiya, the whole monastic way of life, wants to, aims at this one thing, to put the things of the kingdom of God first.

[126:14]

The one thing is put there first. That's why we lead the world not to be a force, not to a way of life in which, as I say, for all kinds of reasons, it be in harmony first. That is, of course, the monastic world wants that total, absolute response, you know, of obedience with heart and soul and body and all things that belong to him, to the infinite God. That's what the monastic life way tries to ask you to accomplish. Therefore, the... Let us say, the supernatural part of the obedience, your feeling, remains the same in all its, let us say, the ways in which obedience then branches out or degrades.

[127:17]

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. 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 Father. Father of the Lord Jesus Christ. Not simply and only the way of heaven and earth. Father with my Father and just the will of my Father in heaven. But this doing the will of my Father in heaven there is then the

[128:29]

gateway through which I enter into a new community, into a family. He is to me brother and mother and sister. Through this new relation of obedience to Christ, my Father, as the people, through this we enter into a new kind of spiritual family of God. And then, of course, we celebrate this Sunday, and that's for us a special meaning, 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, It means the anticipation of the fullness of the resurrection.

[129:37]

And there we see Moses and Linus. And we see the three apostles. So that's the original thing for which we are looking and for which we are constantly looking. So it is therefore this family with the transfigured Christ as the head. Of course, this family, the people who are around there, they also hear the voice from heaven, this is my beloved son, he who you shall heal you, he who you shall heal. Therefore, he who obey, he who you shall heal. But, as I say, we must keep that. That's, of course, very important, because you realize, we realize that in the past, that attempts to establish or to link, as I say, this heavenly aspect of our life, you see, that aspect is essential of

[130:58]

Christian paternal shepherds who believed it must be interiorly completely committed to obedient to Christ and to his heavenly Father. The obedience appeared to the gospel verse as such. The source. And therefore everyone in the monastery must belong to in this But in this role, let us say, the role of the prompt. Because the transfiguration, that's why we took the transfiguration as our symbol, as it were. Because the transfiguration, in the transfiguration we have the two. Christ speaks, most of the time, about his leaving this world. And what he is before us in this world. luminous clouds are below.

[132:01]

So, if we look beyond the cross, that's where our vision comes from. And that's our saying, God, for our obedience, and our concept of obedience. Must be clear obedience, look way to a victorious obedient man. He announces victory. That was always this totality, this holiness. That was one of our ideals, one of our basic concepts, really of our monastic creed, that this community of our state is the outlander of the transfiguration. That is, you see, the entrance to this, it is a wholeness in which Christ himself does the will of my Father in heaven. He is to be brother and mother and sister.

[133:05]

That's wholeness. That's the wholeness of child. That's the wholeness of man. That wholeness is accessible only through this. Through this access. Therefore, anything that we live on this line of apparently Christian, apparently charity of ourselves must have this thing as its fruit. It cannot be escaped. It's impossible. But then, as in two, there it grows. Then it can really be done. Now, if we just look at that, you know, we've been in preparation to what you want, because the plant, you know, already applied. But there is simply, what I'm writing at is this, you know, that the, in our city, I would say, if you look at the, the,

[134:13]

and the development of this community life. It's as if it's unknown to me to say the sign of the monastic obedience, but even in such a way that our monastic life is really a question of unity and love. Because that's what we all belong for. That's why we came to the monastery, just for that reason. So for us, of course, they are better. I mean, our concrete situation in this divide this weekend is war, which is always there. And that is the problem of communication. The other problem is the lack of, in the whole work area, the work of the communities, the work of the meetings, community meetings, and so on, the area which we are now concerned and which we are just entering into also.

[135:31]

But we, in our own discussions, in the field of work, the engaged people with various gifts, you know, knowledge and so on, in this work, in work which demands a particular knowledge, you know, material knowledge for that, And at the same time, to go across the portraits, you know, and to go across people, you basically form an inspiration of monasticism. Still, I mean, there are. Therefore, there are the committees, and the committees are working to create the volumes of the community. You cannot, you know, a community as such, as a whole, they cannot, you know, enter into any kind of great belonging. My understanding is always to be spearheaded, if I need, by a certain group, that's the community, that does, you know, that's the union.

[136:42]

Then, of course, there is the question of the relation between the community and the community, and the community, and those things. Then, on the other side, you know, the third side is that we are coming together, and that is the meaning of the vision of life, on the community, down the county, or on to certain communities, that simply, I would say, in the general room of what we call the vision of life, is, of course, to be further waiting on the spiritual goods of the group. But in such a way that the group itself can enter into action, The group energy. 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 of the group.

[137:59]

So the other one is, as I say, is the form, for example, of a communication. the monastic silence element, this, this, close to none, the association, eternal association. And what did you say, I mean, just any in that connection, the here? Well, it seems to me, it is, we don't get any way, neither in the form of going to feel of communication. nor in view of the revision of law, which is, let's say, centurionism, which can be considered as an act of corporate repentance, nor in this whole view of all committees and this cooperation in the view of material needs of support for all committees. Can't get anywhere if not every individual

[139:06]

We enter first in the door of the . Most approach this whole thing, and we always say, even the peace of God, not outside of the peace of God, but that's very important. As we worship and we care, We must interiorly reverse and to say, and walk, and walk in our senses. We must be simple in our senses. It's easy to say, we are becoming in our inside, in our brain. Simple and walk in our senses. Because otherwise, there's always the great danger that we project our own, let us say, disunity into others, into the world. And that is important.

[140:08]

And that's, for example, the religion of life. The religion of life does not work if the group that undertakes the religion of life is not already in a deep inner goodwill, in the sales of both, united so that they are true one to the other. And that simply must be done. Of course, it is to give the right to think for which one has to fight. If there is not the activity of the individuals and their allies in the group, either to trying over and over, over to make propaganda present for them, which won't get anywhere, anywhere possible. Work on the wrong and with the wrong and the wrong auspices. And the, maybe the effect, you know, may be that it will bring a dissimulation, will make it mean simply a difference.

[141:17]

Therefore, that's certainly, then I'm sure that you all will feel that. Everyone here has that deep inner desire now to approach and to live a domestic life in this thirst for newness, thirst for the new man. We want to be young and innocent. And then we want to mix with one another in that youthful readiness It's also true, you know, that all the people in the community, all the members of the community, the great leaders of the world, it's simple. We come from all over the world. There are millions of people, no doubt about it, at this day. And there are millions of people. You know, it takes, of course, an imbalance, of course, to be able to feel and learn.

[142:23]

I say it's like a children, and it could be called it of sickness. It's one of the chimes that gives credit to everyone, that opens to everyone. Not the preacher on the scene, for example, anybody who would, you know, come into the kitchen or the market or say that when they make the commendation for this or that book, with judgment on their own. This man is this white pig, I mean, that's the man. Maybe he would come underway with the key fruits of the Holy Spirit and would put an example, you know, of the Lord's and see also where he went and what was forewarned. It can be used about things. That's enough evidence must be there.

[143:34]

We ask ourselves, so often, now at least, to ask to bring some of that, of course, that work of simplicity. I think it's played quite well in our library. It should. This simplicity is the true one 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 take into account the external simplicity and the meaning only and the sign of the inner simplicity. And this internal simplicity simply consists in this. that one is able interiorly to kind of, as the psalm says, you know, to kind of rest like a little baby that has the structure, you know, and is now well clean, you know, and happy, and satisfied, and the rest of the world.

[144:57]

That must somewhere must be in us. And then it gives me the prism, out of which then, absolutely, I can say not my word, or in which the woman, or I believe, or not my kids. So let us, therefore, tomorrow when we go into this, let us say, social strata of the Obedience Epilepsy, not forget, that's the rule of it, it's that Obedience Epilepsy, which becomes true, that means Coming of the Son of God, he's become man, and he's dying for us, and his obedience, and he's given up on his own will, and he's making room in God's kingdom with the Father, and he's coming also, and he will be accepted in the Son of God. We saw the two-point trigger guard.

[146:12]

They were going to wait a mile to be probably here. This morning, then after, with the introduction, we went through. We spoke to the seniors. They were saying to the members of the chapter about the procedure, the way the procedure was done. But we put this open. beat by the, uh, millions, you know what I mean, of the, you know, by themselves, the, uh, [...] the And of course, this is a free thing. Free. Not an institution.

[147:15]

Free. Therefore, it is kind of beyond what you would call the vita regula. You know, it's a special moment, so it's an institution that presents, you know, that certain times we have worked on, we've been involved in that. It's a, it elaborates a freedom, especially our religious moment, for that reason, too, and looks this way of a religion. But you realize that, you know, It may cost us some time. Certain things like that, you know, were introduced into the common life of the very community, which has, for example, I mentioned recreation.

[148:24]

which is not also a free thing, not legislated for in the rule, or also the chapter of forms. These things have come in, why have they come in? Because not everywhere, not in every, say, school and group, has been brought out the dictum of service. Evidently because there is, and has developed, because you are cute, maybe as time goes on, the question of balance between solitude and fraternity. Solitude and fraternity. The question of how much the silence who establishes, in the practice of science, establishes the monastery as practically as a living together of individuals, each one doing it for the purpose of solidarity.

[149:44]

And the celebration of being surprised as he lives in the constant peace of mind, in the presence of but not with the possibility to communicate that that was the great, that was the great war. To me that became huge, you know, in the end I must, you know, this retreat that difficulties were at times, in any monastery, especially of the spirit of serpents, concerning the physical. Balance, communication, and activity inside. So, in the physical being, in the general thought, I would say, of this generalist, genuine thought.

[150:51]

And the way that you want to be, as I see it, in practice, for example, but I don't know with who, but with your brothers, with the brothers of Jesus, it is a social chain. And it is a spiritual chain. One realizes that we are all engaged as a group, being in a community effort. If there's a warfare, an effort for crime, we all, in that way, depend on one another. And therefore, it is naturally that we share, that we share the good thing and then beyond to the state of the difficulty.

[151:55]

For the purpose really of practical individual, personally, out of group, deepening, not in a theoretical sense, not in a theoretical sense. I don't think it would be in the nature or in the character of the vision, the feeling. in the would result in a debate on monastic freedom. What is the guy in the foreground, what is the tender edge of what it is that's really the living soul? It's the heart of the individual. Instead of on that general basis, absolutely practical. But of course, what happens in the house? In the house there are .

[152:58]

The are there and can very well be a matter of shape for the edification of all. Somebody can and a brother can explain and should be an officer. But what are the things that sustain him, that lift him up? And that could be for all those who are there, indeed the greater difficulty. Every little thing is not a thing to me. They're directed toward . It is no longer that. It's not a kind of variety of chapter of . The individual witness to the community. a confrontation with God.

[154:14]

The vision to be, to be, to die, therefore, embraces the positive and the negative aspects. The positive aspects, I say, in order to contribute to the other, negative aspects, that means a kind of obstacle that either the individual instead realizes, and that he would like to, let us say, to make no doubt he is aware Very often you see that it is, if it's done right, because it's the right thing to do, it is step into the truth.

[155:18]

And it is very often, it is for others, important for others, it brings a hill to realize, yes, he is asking for a hill. Because that's what it comes down. If somebody in a religion speaks about himself, He doesn't speak about himself in order to be claiming himself. That would not be him still. He doesn't speak about himself in order to build up a public image. The kid would not be ignored. But he speaks to himself as a brother in real life. Real life image. and asking the brothers to . So then we should keep that because you know not so well . I'm sure they have faced these difficulties.

[156:22]

discussion club who speaks about what we would call the . and say the little, the problems in an objective way. Of course, they might enter into the picture at times, you know, but then it's not the essential thing, it's what am I here in this? What is this doing to me? What do I need in the way of spiritual healing? And therefore, also, as you see there while I'm writing, if one speaks about oneself in that way, one doesn't simply, and that's the difference between a religion of we and a chapter of false.

[157:30]

You see, chapter of false, that means false is true. It means there are various cases. He has done this wrong. He has done that wrong. He has trespassed the room here and trespassed the room there. He has broken the glass, you know, or he has done something to the machine that wasn't true. So that is not, it is not the matter of It was like pointing out, or pinning down, out of individual cases, you know, I mean, of force, I mean, in that way, of doing something, having done something here and there that was against the rule.

[158:38]

It's on a deeper level. It's on the level of the, I would say, much more on the level of the, what we call, the character. It has to do with something, because that's where we really need help, and where we need help in the daily workings of the community life. Because our community life is not only made up by the various things that we do here and there, not kind of the staccato of deeds, But, of course, community life is made up of the person, the whole person. And that's something that has to do, let's say, with habits. It has to do with character. And therefore, you know, this ought to be put, you know, into that deeper inner personal life. Naturally, you can see that one and one, they're always, yes, naturally, it's a very delicate, very, very, thing.

[159:53]

It can't be, of course, beat the Holy Eustachian, even the Holy Spirit. Therefore, it is best that before the group of the heroes, the revision of the peace talks, that people are united, living in prayer. in the presence of God. The two or three or four are united in my name, I am the one. A spiritual statue has to be made of us. One cannot simply say it and do it. And this spiritual statue has to be kind of made by the group that meets as a group. Thus, therefore, in theory, we meet in the presence of Christ and in his love and in his peace. Never one is not there in order to defame the cause or to defend the case.

[161:03]

One is simply also, from that saying, in theory, at the disposal of the bullies, truly. One does not know that the universe is not the biggest of risks. It may work, it may not work. It's a risk. And, therefore, the approach in that way may not be the only way in which we meet with. The other thing of God which belongs to us is believing that the presence of Christ in Islam for us is, of course, by the way, the trust in the love of the man. You know, trust in the love of the man. What wants to be in. And therefore, also, it is important, you know, that the way we see on the beam, for example, does not generate into one man choosing the other man.

[162:09]

can be, of course, in the course of the revolution. It can be and it should be, but I would always say that the best guarantee that any kind of correction really becomes effective, becomes a power, is if this openness is manifested by the individual. I wouldn't ask in that way, during the revolution, to attack somebody, for example, who hasn't said a word. But I would wait, you know, with that, until the schema of renaissance is manifest. Then there is the opening. Otherwise, naturally, you push the other one into the revenge. then there is going to be the ends of the fight.

[163:17]

So then the Holy Spirit, then again, is this the presence of the Holy Spirit is strong. Naturally, everyone takes the power in a way that should come in there, that's true, I mean that way, in the evidential scale. It's part, I would say, of our general conversion of morals. It should be therefore also accompanied, you know, with an inner readiness and a spirit of total sacrifice for one's worth, a spirit of really caring for one, loving responsibility for one, not devouring and hoarding. where the church can absolutely out in the relationship.

[164:22]

Mutual responsibility, mutual caring, and on the part of the two-dimensional and inner sacrificial, penitential. To offer one's self for the bread. So the revision in B requires much humility, detachment, and also distrust of state. Now, it is natural that the revision in B some way requires a direction, a certain guidance.

[165:27]

If I speak about this thing, of course, right away the problem comes in devices between what is the relation between this act of religion or the me and the Supreme. How do those two relate? Now, I would say that the religion is intentionally instituted for the spontaneity of the community to give room, you know, really to those. And therefore, I wish that hesitated very much to agree in that context with Bernard, that the presence of the Superior and the Spirit of the Father is of God.

[166:33]

There might be situations in which it may help For example, here, as I say, the spontaneity and also, as I say, the group spirit. It may even be the spirit of corporate responsibility. Here, the secure will, at least, doesn't come over a lot of the time. The kind of watchful eye. But if he is there, I would say rather he should be there as a brother or a friend. That seems to me is important. That he is there in the group, as a member of the group.

[167:37]

@Transcribed_v005
@Text_v005
@Score_79.42