The question is, Is this dynamic explanation of the perfect Kingdom the idea that already is involved in the vision of our God? Yes. That's the way it is. Right. But we're really saying, therefore, granted, by King Khan, may your presence be ever and ever more realistic. Belts responded to, implemented, carried it out in our own lives, and gave it back to us. Presence continued to spread of knowledge, and Shabbaa committed from forth and forth.

[01:10]

It purged and justified my prayer. It was taken out exactly right on the time that I was in this church. It does make an entirely different kind of thing. And again, it makes us realize that the Kingdom is a distinct notion from the Church of most theologians today. And what they're really saying, in effect, then, is that the Church gives not the reality itself of the Kingdom. You can't equate them straight across the board. The Church gives the instruments The Church is a means towards this other thing. This gives you then the whole sense of mission of the Church, 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 a means.

[02:14]

And this means, therefore, that the Church is not something that is perfectly here at this moment. 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 on that particular level, you see, that we begin to perhaps make our listening much more acute and our response to the Word of God more effective than it has to be. Therefore, the Church also has to be updated in the world. The church always has plenty to go on sharper, body force. And I believe in the term reincarnation. The church just simply has to reincarnate itself more and more perfectly with each new age and each new historical challenge that comes along.

[03:18]

Is there any experience of resurrection with a man? All of us work with a great potential to be human beings and also to have a social experience. And at least today, it's great for me to claim to be a distributor of this book and that I am being read through a series. We are to say to the Queen and to Christ the President of the United States, let us give a deeper commandment to promote this experiment. In the name of the Father, the Son, and the Holy Spirit. Amen. I'm not sure whether to summarize your question, but it would be better to go something I haven't heard. Father is asking us that if we go back to the basic notion of the resurrection being a historical presence of Jesus that merely is ascertained by physical contacts or even visual contact

[04:31]

And suddenly, then, he has disappeared in terms of his sentient. That kind of very literal understanding of the resurrection, doesn't that kind of limit us in the way in which we attempt to understand his presence in our church today? I think that's the drift in your question. I think the question of the resurrection you get into one of the most, and I think realistic, you get into one of the most problematic areas of this. Problematic not in the sense that it is a source of doubt for people whose faith is dependent on that, but rather than just recent difficulties. as do with a thousand difficulties, do not make one single doubt.

[05:35]

It's not a positive doubt or denial. Therefore, I think it's kind of necessary for us to put the whole resurrection in some kind of context. And without getting into a very terribly complex route, I'm merely going to make one or two basic statements. It's kind of interesting, but it's a realistic contemplation we have to undergo. And the Gospels devote approximately one-fourth of their content to a record of records, detail-by-detail description of the passion of 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 happen.

[06:44]

The people who trusted with the responsibility of executing Jesus could see it all. The Jews could see it all. The people who kneeled around the cross could see it all. There's no problem there. Because they at least could see that one man, and perhaps if we admit that one very good man, had died. Perhaps if they had a political intrigue worked out between them. the Judaic establishment of the one opinion, and the Romans and the other. And it was all kind of quoted in the treaty and all the rest of it, without having to attribute this to the degree of responsibility for that action. But the fact is that anybody could have seen this. It is interesting to note that if Jesus, in the post-resurrection condition, only appeared to members of the community of faith.

[07:57]

His presence was experienced only by those who already were ready to accept him as Messiah, and very probably also ready to accept him as having some divine dimension to his being. 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 roadway or the crossroads of Jerusalem, They could talk about the crucifixion of Jesus in a way that they could not maybe talk about the resurrection to non-believers. And you can be sure, 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.

[09:13]

And there is not a calculating of the technical point of 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 him on a historical level, you cannot begin to accept him in terms of a resurrected being. I suppose what I'm really saying is that the passion and the death are ascertainable human events, that the resurrection is an experience and is a proclamation rather than something that can be ascertained by all men. 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.

[10:18]

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 it will have taken place. Therefore, Therefore, if I can push a little closer to the point, maybe at this juncture I should at least make a reference to a point that was already brought up in last night's presentation. You remember 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. Jesus will not become healer unless there is some measure of predisposition on the part of the person who confronts or comes into relationship with Christ.

[11:28]

And therefore, I think that you have to put the Resurrection into the same frame of reference. Now, when you start asking the question, what type of presence did Jesus achieve through the Resurrection, then I would have to say this. I don't think that Jesus achieved the three-dimensional 6'1", 180 pounds, just to pull some numbers out of a hat, before these people were members of this community. I don't think we can start talking about it that way. Because we do. Because we do. Then you've got the real problem, which is why Mary Magdalene wasn't recognized. Why the two disciples on the way to Emmaus weren't recognized. 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 occasion of the report, that's sheer nonsense, that he should have resurrected.

[12:39]

I read it once from Graham and Luke, and it's a funny statement. The point, of course, is that Jesus did not really achieve any kind of what we would call a physical presence in 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 he is expressed by the resurrection as a man. I think you have to avoid a totally objective, and I think you have to avoid a totally subjective way of appreciating his presence. What does that mean? It leaves us to get it with the fact that maybe we can't positively begin to explain just how we deserve it.

[13:43]

But the fact is that the community that's already involved and experienced is a community that's ready to reverse its whole commitment. It's a community that's ready to go out and stand, to take a stand at the very last drop of blood on that basis. It's a community that's ready to face the establishment. It's a community that's ready to run ragged over the whole Roman Empire, just simply intending to share the same conviction. And you say that they're preaching to nothing. Then I think you've had one of the biggest ruses or hoaxes that has ever been worked But that's about all you can really say about it. It cannot be a physical, totally objective thing. It cannot be an individual, totally personal. The thing here is that it's the responsibility of a community of the faithful to build bridges of concern

[14:59]

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 that, you do for him. It's been hard to believe that Jesus would want to be identified with many of the people that we have perhaps turned our shoulders on, people that we have discredited because they just simply don't measure up to our standards of decency and acceptability. Somehow or other, Jesus is not qualified to identify himself with the unrespectable. Do we have your particular insights? Care to share some of your thoughts with us?

[16:04]

Well, seeing that I was sitting here, and I was speaking for him, of the Jehovah's Witnesses and some of them have come and said, oh, Holy Mother of God, we can do this. We need to keep our breath in. We need to please God. These sons who are the biggest partners of the Kingdom, we need to do it for them. We need to just, because of all the works we've taken on, we need to say, oh, these are the sons of the Father. These are our Father's work. We are so grateful to you, Holy Mother of God. I said it's a beautiful insight 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 speak a little louder so everyone can hear you.

[17:21]

It's a beautiful pair, of course it cuts far behind our own Catholic experience, among other people that I ask. That's really the significance of it. Yeah, I think that's about it. Thank you. I think that when you have to take a role in a large community of communities, May God bless you.

[18:27]

That's a very beautiful poem. And that's certainly one of the first features we're seeing. Very good. You're in marriage to the pharisee, Frank, who appealed to the dance group, though as you say, we're in a fable. I think this tells us, and this whole theme of the pharisee and the social artist, that tells us enough about Latinoism. When you get far enough out, you're not as scared as you thought you were going to be. What you want to learn is knowing what's the most important way of risking the death of a person who's passed away, even some of our living bodies. I actually had no insight when they came to the Eucharist, but I see it as a giant red one, which teaches us something about the Holy Spirit.

[19:58]

Because I see myself many, many times, I remember, the insight came when I saw myself as really almost too poor and unrespectable to go into the Abrahamic. And I got into it. And I walked up, and I realized that this is what it is, Abrahamism. Jesus says, you are poor and unrespectable, but I will teach you how to be merciful, because I am merciful to you. And I just mumbled for a minute. I came to it with great joy. This was for all the beggars that competed with God. By the Pilgrim Church, the Council of the Mount of Adams II, and of course the Church that for the assembly of the Old Testament was fed by the manna, the Pilgrim Church now wanted to move the vessel of its soil that was being fed by Jesus. Anyway, I'm about to say it, so I guess I shouldn't say it.

[21:00]

I understood, I was confused. But yesterday sitting quietly, wanting to appreciate this beautiful chapel, this beautiful chapel. I've always focused on this stone wall here, and again, maybe, probably, but the light went on yesterday. A mighty fortress is our God. Beautiful, magnificent. And we do get the appearance of a fortress. Then the other thing I thought of was... Jerusalem was built as a city, strong and compact. And you see the stones, bitterly, and the strength in the stone. And that's somehow how we should fit together. You know, the very close together, and some rough, some smooth, some small, some large. That's the matter of state, you know. Don't put labels, but private it together.

[22:01]

Somehow we make that strong bond together. We need to recruit people who are not just poor people, who are not only people who are affected by poverty and so on, but actually are also people who thrive as a result of poverty. Perhaps if we can sooner come out, we'll show them that they are not just people who are poor, but more vulnerable people. Beware of identifying a poverty here than this economic condition. Some of the rich people can also be poor. People who choose to be, well, different too. It's not just people who are just as bad as the folks. They were all exactly people who choose to do outcasts in society that were trying to close to them. Let's talk about the salvation of those who are not following the path of the Lord.

[23:17]

The Father, the Son, the Holy Spirit, the Holy Spirit, the Father, the Son, the Holy Spirit, the Father, the Son, the Holy Spirit, It shouldn't be discouraged, but we have to convince them by talking about some of the ideas we follow, just to be smart. You can't be a smart person when you do it. It's like what I said yesterday, when we read the scriptures, you know, we can't be a bad person, you know. I suppose in the long run, it's not really as important what you're doing, but the amount of love and passion and brain that goes into it. And it goes well with that.

[24:20]

That's my point. One thing that I was thinking about when we were talking about non-subject native, and when you think about Native Americans, all responding to someone who's listening, and being ready to listen, sometimes we have to allow others to be with us. Yeah, I think there's also a certain gracefulness in the receiving of other people's expressions. We all like to be able to give gifts. It kind of is what I'm thinking about. Not too many of us receive gifts, perhaps, as gracefully as the gifts we receive.

[25:28]

I don't have a lot of stuff, but I'm pretty sure we've got a huge, crazy person. I don't think this is something that you abandon, but it is really a much more stone-less wall. As a matter of fact, in one of the most recent talks, the Holy Father used that very same Catholic idea when she talked about freedom from being liberated. I think that's what he was trying to say. All right, we're going to use the force of your wrist and hand. Again, they can make a very big difference.

[26:45]

But I just want to suggest that the fact that we've each got an instrument, I'm going to have to be a little bit simple.

[26:59]

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