The question is, Is this dynamic explanation of interpretation of the kingdom, the idea that it already is involved in the repetition of our Father? Yeah. That's the way it's written. But we're really saying, therefore, when I'm granted, thy kingdom come on. May your presence be ever, ever more realistic, be felt, responded to, implemented, It does make an entirely different kind of thing.

[01:21]

And again, it makes us realize that that the kingdom is a distinct notion from the church in the kingdom of most people in today. And what they're really saying, in effect, that means that the church, the church is not the reality itself of the kingdom. You can't equate and stream across the board. The church is the instrument. The church is a means towards this public. This gives you, then, the whole sense of mission of the church. It gives you the sense of witness on the part of the church. It gives you, again, the whole value of what the commitment of Christians is as they attempt to make an impression on the rest of the world. The church really is. And this means, therefore, that the church is not something that is perfectly clear at this moment.

[02:21]

The church is in process. Therefore, the church has to continually keep listening to what the word of Christ is, and what the contemporary circumstances of ordinary life are. And it's out of that particular glove, you see, that we begin to, perhaps, make our listening much more acute, and our response a little bit more effective than it has to be. And therefore, the church always has to be updated. The church always has a sharper body force. And the church doesn't need to be incarnated. The church is the place to be incarnated in itself more and more quickly. With each new day, they start with a challenge that comes along. Is there other experience in the Bible?

[03:25]

I don't know. I don't know. very . Right. If we are, say, . I'm not sure what I'm going to summarize your question, but thank you for those who have been on the curb. The Father is asking us that if we go back to the basic notion of the resurrection being a historical presence of Jesus, merely was ascertained by physical contacts or even a visual contact with him.

[04:32]

That's something that he has disappeared in terms of ascension. That kind of very literal understanding of the resurrection doesn't that kind of limit us in the way in which we attempt to present his presence in our church today? I think that's a good question. When you make the question of the resurrection, you get into one of the most, and I think realistically, you get into one of the most problematic areas. Problematic, not in the sense that it is a source of doubt for people whose faith is inauthentic, but rather than it does present difficulties. As to the point of 3,000 difficulties, we did not make one single doubt.

[05:35]

It's not positive. Doubt were enough. I think it's very necessary for us to put the whole resurrection in some kind of context without getting into very terrifying conflicts. I merely want to make one or two basic statements. It's kind of interesting that the Gospels devote approximately one-fourth of their content to a rather elaborate detail by detail description of the Passion and Death of Jesus. What this really means is that you didn't have to have faith to go through that particular experience or see that happening.

[06:45]

The people trusted with the responsibility of executing Jesus could see it all. The Jews would see it all. The people who rolled around the cross could see it all. There's no problem there. Because they at least could see that one man could practically admit that one very good man had done. Perhaps if the hands were politically intrigued, worked out between the Judaic establishment of the one hand and the Rollins on the other, there was all kinds of words being treated about the rest of it, and without attempting to But the fact is, in any way, you could have seen this. It is interesting to note that Jesus, in the post-resurrection condition, only appeared to members of the community of things.

[07:51]

His presence was experienced only by those who already were granted to be accepted as Messiah, in very probable parts of acceptiveness, having some divine dimension to the field. He was not seen by anyone outside of the community. You might say, well, that's because he isolated or chose the instances very carefully. But you see, it immediately makes us realize, it immediately makes us realize that when an early Christian witness stepped into the road of the way, or the crossroads of Jerusalem, they could talk about the crucifixion of Jesus in a way that they couldn't And you can be sure.

[08:59]

You can be sure that if you read the Sermons on the part of Peter and Paul, at least in the initial confrontation with non-believers, the emphasis is always on the public ministry of Jesus. And there is not a calculated attempt to avoid resurrection, but it's implicit. It is never brought out explicitly precisely because unless you are capable of accepting Jesus at least as Messiah, Which means to accept on a historical level, you cannot begin to accept it in terms of a resurrected being. I suppose what I'm really saying, what I'm really saying is that the patching of the death are ascertainable human events. That the resurrection is an experience and is a proclamation rather than is something that can be ascertained by all men.

[10:07]

Now, when I make that distinction, I'm not saying, therefore, that the death and burial of Jesus are facts. The resurrection is not a fact. I'm not saying that. I'm saying it belongs to an entirely different order of experience. I'm saying simply that There is a presupposition before you can really begin to understand what resurrection is and how they quote that fated place. Therefore, it might be pushed a little closer to the point. Maybe at this juncture, I should at least make a reference to the point that was already brought up in last night's presentation, during the birth that Jesus couldn't work miracles or signs where there was no faith, which already kind of indicates that there has to be some kind of an internal disposition for Jesus' effectiveness or presence to come through in the full sense of the term.

[11:15]

Jesus will not become healer unless there is some mention of predisposition on the part of the person. confronts or comes into relationship with Christ. And therefore, I think that you have to put the resurrection into the same frame to reference. Now, when you start asking the question, what type of presence did Jesus achieve through the resurrection, then I would have to say no. I don't think that Jesus achieved the three dimensional six-foot-one, 180 pounds, just because the numbers are out of a hat, before these particular people were members of this community. I don't think we can start talking about it, and that's in a good way. He doesn't think no. He doesn't think no. Then you've got the real problem explaining how I can marry that, but it doesn't break the back. Why the two disciples on the way of Emmaus don't break the back.

[12:17]

And in fact, why Well, even the apostles in general are not ready to accept this. Luke has two of the apostles saying on the case of the report of it. That's sheer nonsense. That he should have read the Gospel, rather, Luke in the final statement. The point of view is that children are not going to achieve any kind of what we would call a physical presence, given the sense of being a three-dimensional being. By the same token, if we exclude that kind of presence, we also have to exclude the other kind of presence, where Jesus is a totally subjective, completely personally interiorized experience. where everybody thinks of Jesus, and therefore, because we think of him individually, suddenly it is present by the resurrection of man.

[13:21]

I think we have to avoid a totally objective, and I think we have to avoid a totally appreciated presence. What does that mean to us? It leads us to get it with the fact that maybe it needs to answer positive. begin to explain just how it is difficult. But the fact is that the community that are in London experience is a community that's ready to reverse its whole commitment. It's a community that's ready to go out and stand it, to take a stand at the very last prop that's blown out of that basis. It's a community that's ready to face the establishment. It's a community that's ready to run ragged or the whole Roman Empire just simply attempting to share the same conviction. And if you say that they're preaching to nothing, then I think you'd have one of the biggest ruses or hoaxes that's ever written in history.

[14:34]

But that's about all you really say about faith. It cannot be a physical total justice. It cannot be an individual total justice. The first point here is the responsibility of the community of the faithful to build bridges of concern towards the community of the needful. And that's so realistic, a view of life that Jesus offers us, that he is willing to identify himself not so much with the community of the faithful, as he is with the community of the needful. Because anything you do for them, you do for me. And I'm hard to believe that Jesus was going to be identified with many of the people that we have perhaps turned our shoulders

[15:37]

People who have discredited it because they just simply don't measure up to our standards of decency, etc. Well, somehow, Jesus is not a problem to identify himself with the unrespectful. Do we have your particular insights? You can share some with us with this. and other sons of opinion as a way we were willing for community to do certain design in the forms of fear. When we do this, the base of my brother, they based on whose sons, who are these members of the people in the community, which is important because of our relationship in the sense of the extremism of these other sons in the end of thinking about how we work

[16:48]

That's a beautiful insight as well. That anyone in need, somehow or other, is, again, related to Christ in a very special way. Not just simply the ones who have the privilege and perhaps the ability to offer whatever the need might be. You just have to just be a little while, so everyone can speak. It's a beautiful prayer

[17:50]

But it's far beyond our own Catholic experience. Yeah. A lot of people have asked how I love it. But really, it's exciting to me. Matthew talked about it. Thank you. Thank you. And I think that you just do a bit of the description of this world, and that is the beauty of this world. And I think it's finished with this world. With this world, [...] That's a very good thought. And that's not just simply somehow I'm just pursuing it.

[18:53]

Jared. Good evening, Jared. The fair is in advance to the appeal that it has to, though it's what you said, we're not careful. I think this tells us in this whole theme of the fair and the so-called horror that I've dealt with as an outcome for the people. I think it's not what we know of. What's the most important issue? When you listen to the cat, how it works, and you just ask the brother, if you do something about the lipid body, Actually, a new disciple made me to do this. And I see it as a giant grandma who Jesus teaches us something that can't believe.

[19:59]

Because I see myself, reminding me that I can't remember the inside came when I saw myself as really almost too poor and unrespectable to go into being a grandma. And I got into it, and I walked up, and I realized that this is what he does as a grandma. And Jesus says, you are poor and unrespectable, but I will teach you about it years ago. Because I'm a universal virginity. And I just love the fact that I gained with a great joy. It was all matters of the faith of God. And, of course, the church that, well, the assembly of the leader in the Old Testament was fed by the manna. The building of the church now wanted to prove that's what this world was fed. I think I'm not allowed to say it so obvious I shouldn't say it.

[21:01]

But yesterday, I said quietly, I'd like to appreciate this beautiful chapter of this beautiful chapter. Yeah, and again, it may be popular. But the right one on yesterday, a 90's fortress is our guard. Beautiful Methodist. And we do get the appearance of a fortress. The other thing I thought of was Jerusalem was built as a city, strongly compact. But you see the stones fit with the strength in stone. And that's somehow how we should fit together. If we are close together, and some rough, some smooth, some small, some large, it doesn't matter our state, you know, don't put labels, but try to fit together. Somehow can they first fall more together.

[22:18]

Yes. Some of the rich people can also be floored. People who choose to be different, too. In fact, it was people who were disadvantaged because they were always that way. People who choose to be outcasts of society, we have to try to work through it. Let's talk here about the salvation of those living who might have.

[23:19]

I think we shouldn't leave the spiritual. We have to remember this thing. I had to move forward, just respond. Even if it's small, if it's small. When we do it, I thought you said it's good. It's not really important what you're doing, but what you want. The amount of love, the facts of the brain, the presuming, and the matter. You need to be aware of what happens.

[24:27]

Not one person, not one person, not one person, [...] responding to some of the things that we need to listen, sometimes I think we should do a lot of things within the philosophy. Yeah, I think it's also a great place when we receive a lot of people's instructions. We all like to be able to Give gifts. It kind of, I was thinking, well, he was. Not too many of us. We feed gifts perhaps as gracefully as the gifts.

[25:29]

I hope this is something that you've been banning with that. If he's free, we must have smoked smoked. As a matter of fact, in one of the most recent talks, the Holy Father would use that very different idea, in which he talks about freedom to be liberated. That's what he was trying to say. All right. We're going to use the fourth and repeat ends of what we do. And yet, they commit to all evil thoughts, and what's why I should be sleeping.

[26:57]

But I think so bold that I suggest that I need to be prepared for vacation, but if you wish I need to do it, I can speak with the symbol of the life of God.

[27:05]

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