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Heavenly Bonds: Friendship's Spiritual Journey

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The talk reflects on the nature of friendship and its spiritual dimensions, contrasting earthly friendships with the idealized friendships in heaven. It explores the theological basis for friendship, arguing that true friendship requires a balance of diversity and unity, mutual openness, and the transcendence of self-interest. The discourse suggests that friendships are both a divine gift and a human responsibility, requiring cultivation and openness to achieve their highest form.

  • "The Four Loves" by C.S. Lewis: This text provides a framework for understanding different forms of love, including friendship, which aligns with the discussion's exploration of spiritual friendship.
  • "The Nicomachean Ethics" by Aristotle: A reference for understanding classical definitions of friendship, stressing mutual virtues and a balance of diversity and similarity.
  • "No Exit" by Jean-Paul Sartre: This play is used to illustrate the consequences of lacking true communion and openness, drawing a parallel between existential isolation and spiritual impoverishment.
  • "City of God" by Saint Augustine: Cited for theological insights on the juxtaposition of earthly life and the divine, relating to how spiritual friendships contribute to a heavenly existence.
  • "Summa Theologica" by Thomas Aquinas: Provides a theological basis for virtues, including charity and friendship, which are central to the talk's argument on divine friendship and its realization on earth.

AI Suggested Title: Heavenly Bonds: Friendship's Spiritual Journey

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Ladies and gentlemen, I said, we don't need to say that this is disgusting. It's a lot to be honest with you. It's a little bit like this one. It's like this one. It's a little bit like this one. It's a little bit like this one.

[01:00]

They are the best. They are the best in the world. They do everything they can to help us. They are the best in the world. They do everything they can to help us. They are the best in the world. They do everything they can to help us. What is the past, [...] I don't want you to think that you are a socialist, that you are a victim of the English government. I don't want you to think that you are a victim of the English government.

[02:08]

I don't want you to think that you are a victim of the English government. I want you to think that you are a victim of the English government. Thank you. which has been fixed since the beginning of time, and [...] has been fixed

[03:13]

That's what you do. That's what you do. That's what you do. I don't expect to stand to see it, but they are here. But it's best to be in a place where folks can certainly absorb the message in a lot of different ways. If they can't see it, they may miss it. If they don't see it, they can't remember it. If they can't [...] see it, they can't remember it. That's very good. That is the position we need to start. That's more. Thank you, thank you. Now, if you just let it go. If you let it go, you will not be able to use the thought, the thought that takes time to think. Let it go, let it go. California, 10, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24,

[04:18]

If you are a black man or a white man, you have to be a black man. [...] Yes. Yes. Yes. That's what it is.

[05:47]

It's very clear and clear. Part of it is very clear. Here I am pre-acted, pre-tensioned. I am happy. I am, I am accepted. It is clear. So I am going to be prepared to give my 100% for it. And then they want to ask me, you know, if you're going to be here or not. I said, [...] I said. It's not just me. [...] I think a lot of people think that that's the idea. Now, that's the idea.

[06:49]

That's the idea. [...] It's very interesting. It's not like you're in the city. We have to add up the three most important things, such as values, values are, you know, you can support myself on my own, [...] I just told you, this is no place to sit down, there's no such thing as a place to sit down. You can go round and [...] round.

[08:05]

These lefties, for some reason, have been on the jeep for a week to reach the Christian village when they leave the village. It's not that they have been using it in the summertime. It is a dangerous sort of disaster. We have to deal with others. We need to make sure that we have the answer. It's a very, very, very, very, very, very, very, very, [...] It's nice to see the rest of the people doing the same stuff that we love, but I'm just a little afraid to do it. It's nice to see the rest of the people doing the same stuff that we love, but I'm just a little afraid to do it. It's nice to see the rest of the people doing the same stuff that we love, but I'm just a little afraid to do it. It's nice to see the rest of the people doing the same stuff that we love, It doesn't matter.

[09:09]

Even when the one child is a priest or a witness to you, as a Jewish girl goes to a priest or a priestess, to the priest or a priestess, to the priest or a priestess, to the mosque, to the church, [...] Thank you so very much. Thank you. And that's the point, that's what the scholars will want. And then they'll continue to do a lot, but they'll be disposable, and that's the part that that's very important. They have their own laws to be adopted by the literature and the surveys. I think that's really what they need to understand. You understand what I'm saying?

[10:09]

Yes. You can pick the area that you want. [...] We can't tell if it's a structural injury, collectively, or after it. It's an injury. It's a head [...] injury. What can we do about it?

[11:12]

It's a scary situation that we've been talking about for a long time. We've been talking about it [...] for a long time. In this, the nuclear science of science are different fields. I told you in the first, it should be effective, effective. Yes, this is what we are looking at. It is effective, effective. But the reason I think that it is effective, that it is not effective. It is absolutely nothing of a disaster, which is so not superior to any of the world's most difficult opinions, especially the social ones. It is a difficult country here, and there is no one to say that it is superior.

[12:18]

It allows the people there to speak to each other, because this is how they do it, they don't speak to each other. And when they are elevated, they think that, for this, they are living, but they are not. You know, if you are living in a life of self-realization, it is the same thing. If you are living in a life of self-realization, it is the same thing. If you are living in a life of self-realization, it is the same thing. It is the chaos that allows it to happen. And you want to live. You [...] want to live. I'm looking at the other end of the block, looking at the other end of the block.

[13:31]

I'm looking at the other end of the block. So, judging the serenity, we can reduce it to five, but I'll try to find you, and we'll just take care of you. Take [...] care of you. On the one, after, in the moment, the belief in the heaven, in the death of his own, the claim of his own, the faith of his own. And on this day, [...]

[14:36]

You shouldn't be afraid to take any action. Forget and don't believe in this, but the time will come when you can do this. So pray. When you get there, you can do this. So look at yourself. Look at yourself. There is a reason. and he is asking. He means, he is not about to tell somebody that God is here. So he keeps on asking, [...] I provide a specific way that you might want to start, and you generally have to do it yourself. It could be a couple of days, or it could be a couple of weeks.

[15:41]

You choose the steps you want to take to demonstrate that you understand what you're doing and what you're saying. You have to come to terms with the knowledge that you've had, that you've learned, [...] If you are not a Christian, if you are [...] a Christian, I'm very happy to be here. I'm happy to be here. I'm happy to be here. I'm happy to be here. If you have an ASP, you need to take in all of the stuff that's out there.

[17:04]

If you're using a device, you need to use it. If you're using a recorder, if you're using a laptop, if you're using a smartphone, if you're using a computer, you need to use it. If you're using a computer, you need to use it. If you're using a computer, you need to use it. I think this is what I mean. This is it. This is what I mean. [...] to be honest. It takes time. If I were to step behind my father in law, he could use the And sometimes you really need to be able to escape.

[18:05]

You have to be able to escape. And, you know, you have to breathe. You have to try very very hard to be able to give yourself a chance to escape. Or, after a while, you just have to be able to control it. And then, you know, you're not going to be able to leave. You're not going to be able to leave. You're not going to be able to leave. You're not going to be able to leave. In another case, it would be Christos and Gnostic as they avoid this. There were some illusions about Christ's life, about the world, such that there are very few of them.

[19:06]

Yet, not only were there some geniuses who came up with such things, but there were many Christians. The truth is that without Christians, when we are put into such a state, we also may die. We do not have to live a life in such a state. Because, after you've disappeared, you've shifted, but the love has been with you for a long time. And now that you've left, you can have another life with the people you love. There will be nobody in the last of your life to be like you. But the people you've been with for a long time, they've lived with you for a long time. And unfortunately, you don't live the life you've been saving. It's very difficult to see the difference. I'm trying to get in with the private, but the officer doesn't see the difference at all. You know, it's good to have to get in with the human.

[20:09]

It's difficult to get in with the human. That's why we have to tell you the truth. That's the truth. That's the reality. [...] You know, I've been there a couple of times. [...] And he said, I do not believe you. If you do this, I will kill you. [...]

[21:10]

It's a drug. I still look at them. It's a drug. [...] Thank you. Thank you. That's it. [...] If we are happy, if [...] we are happy,

[23:06]

Now that we've got them, as I said, we are the only people who can do that. We've got to do it. We need to do it. We've got to do it. We need to do it. We need to do it. We need to do it. Today, now, we are just conducting the day that our body receives the rest of the meaning [...] And all the same, all the same stuff, it's the material, it's not the truth. It is the basic way for really easy to believe that we are the realest people. We are the realest people. We are the realest people. We are the realest people.

[24:29]

We are the realest people. [...] And that's what we're going to talk about. Because if you need to know how to build a house, the process of building a house, if you need to know how to build a house, what do you need to know about the process of building a house? That is the truth, that is the truth really. This is only a doubt, you know, the truth. It is the truth, the truth. It is the truth. But this is not the truth. If you are an elder, you should be respected. But if you are a young boy, Okay. Okay. If you can't hear me, [...] you can't hear me.

[25:53]

He said, then he said, it's an illusion, that's it. He didn't. I know. They've been married. They're all just the same. But really, they're just the same. They're [...] just the same. Then he had, yeah, he had a habit of saying that. Now, the same type of love you have with yourself is a chocolate. It's like, I'm telling you, it's like a kiss. It's easy, right? It's just a kiss. It can be really, really, really, really, really, really, really, really, [...] really

[27:07]

That is, the qualities which people require in a human life is like this. And this is drawn right out of the canopies of Christ, which can be brought into our hearts by the Holy Spirit. And yet, the chance, the meaning, the thought, that the canopies in the nature of spirituality, these people in Christ, that they're all connected, and that's the kind of thing that's going to be made. The recidivism, the [...] recidivism, It is a problem. It is a problem. The military will be in this situation. It is a problem. It is a problem.

[28:19]

It is a problem. It is a problem. As to this subject, it is needed to be fully there in the unit of this reaction in this reaction in this nature in the unit. If it's too deep, then that's why it's meant to be a study. And then it takes the kind of data to say, don't talk about it. It's a test. [...] Thanks to you, that made me a human being, and to you, Jesus, for taking me to you as a child to make this dream come true. Because I know there is nothing between us two. It really doesn't matter. Because this dream is very different from reality.

[29:21]

This dream is very realized between all the things. And then taking a look at the oil, you can see the oil is completely transparent. So you can see the oil is completely transparent. And then taking a look at the oil, you can see the oil is completely transparent. And then taking a look at the oil, you can see the oil is completely transparent. And then taking a look at the oil, you can see the oil is completely transparent. I've been told that you, in a way, have conflicted with me since I left here.

[30:43]

If you want to share this with your friends, I'd like to get over this with you, because this is a unique trip. I want to get out of here. Did you know that God can teach you to be a good person? I... I can't predict what God's going to tell me. And I don't really think that's happening, but you may have used so much power to me. He said, you know, I think that's what God wants you to do. I think that's what God wants you to do. I think that's what God wants you to do. If you love me, let me be a person. [...] But don't give up, give up, give up, give up, give up, give up, give up.

[31:50]

I think that this is a very important point. I think that this is a very important point. I think that this is a very important point. We are in the lead. That's why we're in the lead. Okay. We've been working for three years now, and we've been working for two months. This is the part that we are. And when you start to think about it, you get to the level that you're in. But you don't think that when you start to think about it, it's actually going to be done. And that's why we are going to take some time to think about it. We need to get to that point of thinking. It's really... This is the year of the development of the United States of America. This is the year of the development of the United States of America.

[33:04]

This is the year of the development of the United States of America. [...] I want to talk about it in a very small and very simple way. What is it? It is really a particular reform, a particular manifestation and a riddle of the United Nations. I want to, well, belong to the very definition of faith. Our universe belongs the definition of chattel. I know it has often been said that a particular friendship has in the unknown.

[34:05]

But I don't know how a friendship could not be particular in the highlands of the world. Friendship is necessary Charity is naturally political, and there is definitely anything that is necessarily a certain particularity. And the most particular role is life. At the difference of charity, which is of all to all, friendship is always the part of one particular person in relation to one or several other particulars. Let's start first from the fact, from the common use, the common sense notion of friendship.

[35:11]

Friendship suppose a certain machining between two people. a spiritual affinity. And you know that the word affinity, in Latin, cannot be known, means a relationship, a certain parent, a relationship which makes relative. In the case of French, this relationship is not founded in flesh and blood, but in a certain spiritual proximity. proximity of the spirit, which may appear in a certain resemblance. It must live in absolute condition. There are friends which are very disciplined, very liberal, and nevertheless often like me. This proximity may appear in a serpent albondi,

[36:14]

It's exactly as in music, though. It's necessary that the songs are different in order that they make a right arrangement. So again, we see that diversity belongs to the person. But between those two different persons, there must be a certain activity, a certain a certain spontaneous agreement, consent, or difference. And this is the classical definition given by service, you know. And since this agreement is normally expressed, friendship includes a certain transparency to each other, a certain presence to each other. Why and how such an activity is difficult to achieve?

[37:25]

You know, for example, when our French writer Maudet was asked why the world is so far away, he simply answered, part of it is history, part of it is history. He told me he won't eat, he told me he won't eat. I couldn't explain why he was trying. He told me he won't eat, he told me he won't eat. But is there now a deeper explanation? I think we will try to find what we got. And to be frank with you, as I already mentioned, as a particular real envisioning, concreting between of each other. In heaven, as I said, with God and in the dead, there will be a prospect to see a glass panther. Now, in the book, the different forms of friendship.

[38:26]

are antithetical, obviously, to Pernod. That's why there are differences between men and men, between women and women, men and women, and so on. For example, in Dresden, you often know that Jerome, as a different lady, from Bonnichat, from the Plymouth Bar, from Francis of Tyre, from Pentecostal, and so on. Friendship between the members of a family, parents, and children. This thing explains that all that are different, so she is not there to handicap. We have often the occasion of meeting with that ministry on land. They go there to begin their learning. We have to defend the dignity of land against the many cases. Between friendships between children within the family. It is sometimes the most silent form of friendship, but not less than each other.

[39:38]

And sometimes it's only after a separation that we appreciate how close we were. But it's not a matter of being in the war and being lost, being alone or anything. I can't say we are intimate, but it's just as we were. But of course, there are friendship meetings. In the same way, there are friendship meetings. between different communities and between the same community, different members of the community. And could you see, all these different friendships are different anticipations and participations of these protestors and Israelis, which in heaven will be in the same time charity and love.

[40:45]

But here below, you see the difference between charity, which is a matter of faith, of participation in the universal charity of life, and credit, which is an aspect of charity. Charity is universal, independent of affinity or non-affinity. And even separate in the case of antipathy. Do good to those who do good to you. Whatever will happen, we are never too sure of how to judge our source of energy. But within the universe of nature, with or without a city, in the plain values of every There is a particular form of charity which is bound to a certain nothing, conditioned by it.

[41:48]

And this form of charity, which is fragile, is possible, is legitimate, and even necessary to serve itself. And in fact, it sometimes happens. It sometimes happens. We must, and the parents must, respect But we must know that discipline, [...] discipline. I think it's brilliant. What do you wish to make of friendship?

[42:50]

How to give you friendship? To give you friendship? And to be true in life? I think the first thing to do in life is to merge with God. It is particular, but one limit is not accepted. On the contrary, it may be multiplied, and it must be multiplied, to become a more real participation of the eternal societas and camps of the universal friendship of heaven. In heaven, friendship will be unified with coincide with chance. Here, in heaven, it may already be multiplied. It must be so, because it is the contrary of self-regulation. Self-interest always reduces everything, every person to himself.

[43:57]

And the current charity project, I will talk about it. To give us to others, to the greatest possible man's number of followers. As Fr. Henrik said, God is friends. God has a particular friendship for all. First, we also must be kind to each other. And that will correct the tension and avoid the risk of particulars. is unique, too unique. It becomes too practical. It becomes obsessive. And that's the spark that makes you a particle of your own. But if it is so, multiple. If it is shared with each other, there is balance with respect.

[45:00]

There is a remedy against the possible incomprehension of friendship is to have many friends. We have not to reproach ourselves the fact of having friends, but the fact of not having friends. And how actually to have friends? How to have many more friends? First I speak We could accustom Australia to the idea, to the thought, to the philosophy and theology of French. It is one of the most gratifying aspects of our time that it produces a good literature. It literally works on French. Books of, like, Imelion, it depends, you know, it depends when you know the French, you know, and it's not,

[46:04]

I think we should try to get much more than we usually do from these modern existentialist approaches to commune for our spiritual life and our will. I think for different chapters there will be like We should have much more to learn. And the fact of having a perfecting under on friendship includes two aspects.

[47:06]

First, we must have a right idea, sound idea, on the theological basis of friendship, which will free us of an uncertain psychological field of friendship. We must not keep the idea that friendship has only if we continue this path. Practical friendship, in the wrong sense of the formula, consists in loving others. Only others. With others. And with only one time. But true, spiritual, practical friendship and friendship open up to one or to many others. Friendship is by itself a remedy to selfishness.

[48:12]

We must know that this funny, optimistic view of friendship belongs to the theology, to the theological tradition of virtue, and to the spiritual tradition of manna. On the other hand, we must not idealize too much have it without always to be extremely high. Let's be stupid. Human reality. Francis assumed differently in the sense of truth. In each of his works, Francis had different beliefs. not aware the IELTS internet. I remember then the war and something was so near, in the factory, and we were living in difficult conditions, in the Mediterranean, in the Mediterranean shelter, very high-rise, with very large people, there were minors, mostly, and so on.

[49:28]

Very nice, very gentle, but it felt not very... the time. And so, I was so unsatisfied with the physical position, the breath, the motion, and the life, and so on. Everybody was numb. So, with one or two friends, we decided to create a sort of comic book of Craig. And then, we gathered a small group of them and a book of them, and we just began by taking each one of the love that was every day discovered in one loving mother, his wife, his mother, his children, and so on. And so, by passing on this very elementary experience of love, which was universal, we opened themselves to the love of the community, of the pet. And after a few weeks, I must say, the matrimony was performed.

[50:31]

the external conditions of life remain the same, very hard, difficult, but anybody who wants more easily smiling, consenting, trying to help the other, just by the familiar kind, value, efficacy of it. And so I think we must modify how to know the daily life through a sanctified Apart this particular legitimate friendship, legitimate friendship, I talk about it, there must be a general atmosphere of prayer in our community. The paradise will be a perfect unilateral friendship with perfect openness, transparency of all forms in God, through God. The prayer will be the conclusion

[51:34]

a common life, in perfect and definitive reciprocal effects, refers to clothing, or kitchen, or the studio, because there will be no dance, and so everybody will be uncluely, and that will be the real story. Let's hear about this drama of sex, no exit. which is the story of three people who are enclosed together, and the more they discover themselves, the more they know each other, just get the presence of the help, the more they testify. And then at a moment, one wants to kill the other. You see, you can't kill me, we are dead. And in fact, they discover that they are in a place. And that will be for eternity. And then after two hours, that just begins forever. They will discover each one always more and more and more. That will be the common life.

[52:37]

It is taking an absolute, exactly the contrary of heaven, which is common life with absolute communion because of the presence of God. And the absence of God in hell makes his absence hate and leprosy. But now, in the meantime, it becomes important that our community life be more or less as heaven for hell. According to the myth of charity and friendship, each of us treats with our own interest. So we have to test the atmosphere of friendship. And in this general atmosphere of friendship, friendships flow in different ways. Not necessarily in the highest, in the extreme sentiment,

[53:40]

A friend is not necessarily a spiritual director, but an atmosphere of friendship, of mutual kindness, in which they throw out different forms of friendship. There is a variety of friendships that we can think of in our community. And there is only one challenge. but there are as many friendships as there are friends. And so we have to cultivate to develop this universal general character and then all sorts of different forms of friendship, more or less developed, but all are same in our community. This regarded the idea, the right concept of friendship. We must be detached from everything, even from faith. We must be open to it.

[54:46]

We must esteem, desire, pray for it. But we must also know that it depends on God that we have it or not. Friendship is given to us, not to others. If we have received it, let's thank God. And let's keep it in our children. If we have not received it, let's suffer. Let's wait until it comes. Let's call and let's examine ourselves. There are people in the community who lament but have no strength. But who is responsible? For the people or yourself? No. God will not give them credit if they are closed.

[55:51]

As long as we remain in a state of self-interest, the French selfishness is critical for us to be open and to receive the best of being open to the rest of the French. And so, we must all ask ourselves, am I open enough? We have to educate our faculties, our capacities of friendship. And we shall see that friendship will come. Friendship will be given. In the Roman history, they would call it for the ,, for the ,, which I often say. And it begins with the word, that word. They used to carry that donor to . God will pour the gift of charity in the heart of thy people.

[56:54]

The gift of charity, charity, are bad, bad, and so are bitter, and foul, and manifest, and wicked, and evil, of the same good charity. Among them, among the different territories, there are very strange. And that is because God is friendship. That friendship we live of God. Friendship is one of the most exclusive among the people of the Holy Spirit.

[57:36]

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