Renunciation, in the back of the sources, this morning I ended up with mentioning the beautiful meeting that was the presence of the brothers, saying that along with that beautiful meeting, there was also a consideration of the needs of each one of the fathers, especially that the individual may not which are taken into account. Jerome, when he translated the Hulu documents and a few other documents which were gathered under the name of Tacoma Nadine, once the text was written by Jerome in 2004, Jerome in the third book says that the sick brothers are careful with a good deal of love and a great amount of food, although all the other brothers fast.

[01:06]

And several precepts of the rule mention that tender love and attention for the sick people. In one of the stories of the Parami Parinam, we hear about the young brother who complained about a date in Patongus because for two months, no cooked dishes had been prepared in his monastery. He was going to a monastery all the time, and he comes to one of the monasteries, one month, first of all, for one cooked dish every day. And in that monastery, for two months, they had not been eaten. The young brother would play. The faculty would listen. He went to the kitchen. And one of the cooks would play with mats. And he said, Why aren't they cooking?

[02:11]

Because all the brothers in this monastery are so assiduous that nobody eats any of the cooked food that we prepare for them. So everything is in slots for them, when there are so many cannibals. So he measures everything, and then his watch would go slowly, speeding, and we're very austere, we just eat a few leaves of cream, and that's all. And he said, since we saw it was useless to cook, we decided not to cook, and never meant to remain idle, we did better. That's it. But I don't know if you're angry. And we had so many baskets of wheat, 100. And we had all the baskets full, we burned all of them. And then he said, if the brothers have put the food inside of them, and decide not to eat, then they are agreeable to God, and be reward for that.

[03:21]

But if they don't eat because there is nothing, then they won't have any meat or they won't have any merit. That's not really my merit. We may not be too keen on that characteristic merit, but what I would like to want to remind here is the fact that I thought we should listen to the Comte, because his Comte is founded. We will listen to him. But probably the most beautiful work The next text is the Goa-Everglide, paragraph 48. When Pakomjutsu is sick, it's a pile of clay, I guess. We were very often affected by the clay, and every time, lots of people were thrown out. One battling pile of it, a very great pile of clay, it's a very severe clay. And so, at that time, Brother Mills was sick, and at the same time, there was another brother sick, another half.

[04:25]

And that brother had been sick for many, many weeks, and he was almost to the point of dying. That's all he's been. And he has asked the brothers, the intern, to give him some of the meat. The brothers refused, but his brother went on to the room, which was supposed to give him meat. So he decided to tell them to bring me to Bacobians. That's why in my human evolution, I got out to Castrum. I got out to Caesar, but they don't go to Caesar quite. And so he says, bring me to Bacobians. I was grown up in Bacobians. And when I come to your side, you are moved with compassion. And the next thing, who are you who are respecters of person? Who are now in the fear of God? You shall love your neighbor as yourself. What have you done of that? That is the precept we have.

[05:27]

The precept not to give the meat, not to eat meat, but to do a precept. A human custom that we have adopted. He finally said, You shall walk in the image of your son. Do you not see that this brother is like a corpse? Why do you not give him what he asked for? Do not know that if you do not give him what he has mentioned, I will not eat or drink either. Is there no difference between a sick person and an addict? I will make all things pure to the pure. So if we don't eat meat normally, sometimes it's a pure food. But everything is pure, only pure. And saying this pure, there is something different. This is the version in the Boa Ebrek, in the Greek life. It says, why did you not take good care of them before you made this report? You should have realized before he made the request that we leave it that way.

[06:31]

And why did you call over him after he made it? But you will see, we neglected his request because this sort of good is not trustworthy in our hands. It's not about breaking the rules, it's about the business. Are there no differences among the six people? Are not all things due to the Bureau? And if you were unable to discern by your own judgment that this was good, why did you not tell me? Here we have also some pity about obedience. Obedience is hardly really a blind application of the rule. You have the rule, but then you have to apply it to a case. And in this case, it should have been clear for you that the rule did not apply, that it was a human rule, but also a charity, because you are very needed, so you should have given. And you should have been wise enough to know that by yourself. But if you were unable to do so by your own judgment, I'm sure you should have come to me, and I would have told you.

[07:34]

Because I'm saying this, be wise. Tears are boundless enough to give you joy. I have lots and lots of tears. When they heard this thing, they asked him to buy the albigo and give it to his daughter to eat. And then Pachomius ate it. But Pachomius hated the vegetable, so he never bothered to give it to his daughter. So I think this is a nice example of Pai Kamil's care for sick people and the assertion that although he insisted very much on uniformity and unity, he was also able to take into account the particular needs of individuals. Not about the spiritual motivation, but this type of messages, renunciation in general.

[08:36]

I mentioned maybe previously that monastic life was a human phenomenon. But what is particular is the motivation of the Christian. For Christian monks, renunciation, the apothecary, can be understood only as one of the two goals of the global community, the other four of which is the obedience to God and the salvation of Israel. Renounce all your present things in order to give ourself to the Lord, to the Christ, to the new life. The great example of submissiveness is evidently Christ himself, leaving himself obedient unto death and let up on a cross, a biblical word, ketot, or ketondot, a modern word for obedient. And the ascetic efforts of a monk are not, therefore, a form of athletic contest, and still there's some kind of masochism.

[09:41]

They are an imitation of the suffering ones, of its depiction in being here, sufferings of thorns. The Bovary line speaks of John Pythagoras going into the deserts in order to pray. And, quote, if thorns happened to pierce his feet, he endured them without removing them, remembering the nails that pierced our Lord Christ. immediately there is the allusion to the person Christ. The explanation, the motivation why he does that is immediately Christ, an example of Christ's suffering. This was, you see, without a long elaboration on the meaning of the fiction. But by all those little allusions in the text, which are said by Van Gogh, as something very natural to a normal person, we can discern their devotion. This was the lesson by Commune that received from Padano, his father, who bore at all times in his life the cross of Christ.

[10:53]

In the other, one can see a palanquin that had a strict assistance. He says, he bowed at all times to his flesh as a consequence. There is also an anecdote about a palanquin who refused to eat oil until Easter Sunday. Easter Sunday, he said, what I mean is, do they use the person's special food for us? And what I mean is, if there goes something a bit special, I will put a bit of oil in his salad. And when Palamon saw that, he didn't want to weep. Palamon had to get rid of that sorrow, bring the usual sorrow, with ashes in it. Anyway, but his motivation is, my lord was crucified for me. That's the celebration of Pascha, the memorial of the suffering of Christ. My Lord was crucified for me, and I will be that which will give strength to my flesh. Likewise, it is said of Maccabeus and his brother John, that they practiced together a great assistance, carrying the cross of Christ.

[12:03]

It's not to kill the bodies of the soul, go on a war of spirituality, free from that jail, prison that the body gave according to neo-definition of spirituality and humanity. No, simply imitation. Fulfilling the word of the Gospel, if anyone wants to come after me, let him deny himself, take up his cross, only deny himself, take up his cross and go on, just to the cross, to the holy import. Of her brother, who did not observe the time of the canonia, they can show it well in the movie, by whom you said that he had not given himself up He hasn't given himself up totally to carry the cross. He didn't want to carry the cross of Christ.

[13:16]

He was idol who continued to live that life. So I think all these things make me similar. All these things show clearly the absolutely Christian character of the Macbeth family. There is no trace whatsoever of the neo-Catholician dualism, or of a negative attitude towards the Bible. In culture, it often is very potent. Renunciation is a participation in the cross of Christ, but it is also a means to arrive at the purity of heart that makes someone able to see God. And to see God is the aim by which a man attempts. When Theodore of New Orleans still in his parents' home, three young children. He said to himself, at the call to the banquet, going under the sun, the banquet, before they were waiting for him and lighting the fire, and he said to himself, if you give yourself to those dishes and the wines, you will not see God's everlasting love.

[14:26]

His desire is to see God's everlasting love. And And later on, he... He came, when he was in the monastery, he came to see Baikonur one day, and asked him if he was going to see God. Though one day, less than six months after his entry among the brothers, he came home from the Papumnius, shedding confused tears. Our father Papumnius said to him, why are you weeping? He answered, I would like your father to declare to me that I shall see God. If not, what is the profit for me you have been brought into the world? The only thing important is to see God. He answered,

[15:27]

Our father Pachomius said to him, Do you wish to see him in this age, or in the age to come? The answer, I wish to see him in the age that lasts for all eternity. Our father Pachomius said to him, Make haste to bring forth the truth the gospel speaks of, blessed are the pure in heart, for they shall see God. We must fight for security at heart, and we must confront this. And if an ego thought enters your mind, so what is this ego thought? Be it hatred, wickedness, jealousy, envy, contempt of your brother, or fear and disbelief. All that, all of them are impure thoughts. But remember at once and say, if I tell them who really are those things, I shall not see them. For the purity of heart is the preservation of all the truths of the spirit.

[16:32]

And the practice of all the virtues, which we call the purity of heart. ethereal, something practical, to practice our virtues from the concrete of daily life, and to avoid all the forms of evil, and to prevent the devil from sowing into your heart any of his seed, and to prevent him from taking away from your heart any food and spirit. The purity of heart is alive according to the will of God. It's as simple as that. Another reason for practicing asceticism was to do penance for one's sins. To get rid of sin more impurely than purity. When we have sin, again, any of the virtue, penance is one of the ways in which we can, this whole house, to receive from God the gift of the medallion, the transformation.

[17:36]

And then it's also a way to stay awake and vigilant in front of the attacks of the devil. As for that special form of ascetic poverty, its first aim is to live in spirit liberally and to manifest total confidence and trust in God, the one who will guide you around. require a lot of things to counter them in the treachery. He's the one who has confidence in God. He's counting on his own wisdom. But the one who has confidence in God does not need to accumulate things to be able to count. To the brothers who were very upset from it, because a boat loaded with flags for their boats had sunk. We didn't use wool at all. They used flags.

[18:39]

And that boat, which was loaded with all the flags, had sunk. One of them was very upset, and the other said, why are you upset? Did we not, for the sake of the name of our Lord Jesus Christ, joyfully abandon the property of our servants, which belong to us, when we are still in ignorance? Are we then going to be upset over those things which have been withdrawn from us now that we have received the knowledge of the works of truth? But when we were, you know, ignorant, we knew nothing about God. I know with pagans, beginning of a conversion, we had the courage to renounce everything. But now we have received the knowledge of God. We have read in scripture how we are to be upset.

[19:43]

We have lost everything that we have abandoned. Here's a book. Here, when he speaks about ignorance and knowledge, I don't think we should see any kind of Gnostic technology. There were Gnoses in the Greek text, and we try studying more about them in the Catholic. It is a very common norm in the New Testament. Gnomes everywhere, to know about. What is characteristic of Gnostic sects is that salvation is supported through a kind of esoteric form which is transmitted through initiation ritual. And only a few people know that very special, really old form. And when you know it, you are saved by the very fact that you know but for Christian, Orthodox Christian, to know is not enough. There are more lives to pass, to practice, and more lives to be transformed.

[20:48]

Finally, one of the most important aspects of poverty is the solidarity of the monks with their poor suffering brothers in the world. The first encounter of Maccabees with Christianity was his encounter with the active charity of the Christians of Pete, who comforted him on his fellow conscripts in the jail. And so, as soon as he was relieved, he settled down in the village of Chalice, where he got himself and his servants to cook, growing vegetables for them and encouraging them in new ways. And before leaving that place to become a monk, he took care of giving his place to another old monk who would continue the same service. This preoccupation of serving. And so, after he had responded with one of his preoccupations, and it began to create a vision of the world to be brought. The solidarity with the poor and the suffering was so deepened by Kogu's that he wanted to experience it in his own flesh.

[21:54]

One day, this is the condition of the life, one day it happened that the brothers went out for a service. And they informed our father Pakoglit that the great famine and the contagious disease were raging in the world. However, none of the people would come back. Pakoglit was always asking them, how is that such a thing? His very culture, the situation of the church. So he is informed that the great famine and the contagious disease were raging in the world to a point where the earth was threatened with destruction. When he was informed of this, it was the second day he had gone without eating. And he went on not eating until the next day, saying, neither shall I eat while my fellow members go hungry and find no bread to eat.

[22:57]

So he continued to fight out of solidarity with his brothers who are suffering. But he wanted to experience in his own flesh that solidarity. It's easy if we are rich to give some of our wealth to the poor. but it's worthwhile looking up to share a little bit and to experience, you know, their suffering. He said, I want to be one of my fellow members, fellow members, I mean, members of the same body. Otherwise, the famine lasted outside, he mourned The ten mortified himself the more by testings and abundant prayers. He put it in the words of the Apasura, if one member suffers, all the members must suffer with him. We have many other examples where a communist, whether a church or a village, is an institution that will give everything the brothers have to help them.

[24:06]

But here, I chose that technogram. There is something more. He wants to suffer with them as long as they suffer. And this is also a way to ask God to come and help them. Solidarity with the sovereign Christ on the one hand, and solidarity with suffering and fellow human beings is basically what gives all its meaning and purpose to Kaikoumyan at the physical level. We, about its mother, the ascetics, then we call many other aspects of it, you know, chastity, manual labor, vigil, silence, simplicity in voting, and so on. All dimensions, informative dimensions, by the way. But there, I think, there are a lot of these traditional doctrines in the six verses.

[25:15]

The three-dimensional aspect, right. I've always heard that the colonists were very moderate on its success, but when we were in the Philippine Infantry, they took all the players. Back in my mind, it seemed rather extreme. But one of the paladins, when the paladin died, the doctor examined the players. It sounded as if the doctor said the guy had started himself to death. And when the Roman general comes through, handing over accolades, I think, to the players, I had seen true aesthetically, nothing but rims. And they're constantly dying of flames and stuff, but it sounds like a fully green mousetrap down there, I guess. Do you know much about the dying of the poor? Well, the dying is, uh, they ate vegetable. They call it bougie. Vegetable. They did not eat meat. But meat was very, uh, very rare and very expensive. And they didn't have time. They would make broth, a kind of broth in which there is meat or fish for the sick people.

[26:30]

There was no benefit in giving it to the sick people. There was some sweet bread after the meal. It was a very very austere diet. But my impression is that it was a much better diet than the Catholic one. There's a new animal, but not very well known. People like to go and buy them. It feels like it's playing for someone who is undernourished and will be more vulnerable. It's something like that.

[27:32]

But you think it's worth it. Something that many more people expect than we do. The condition of the Nile, the Nile is currently beaten. It hasn't affected our very healthy. And the other water, we don't want the water for the Nile. It took a bit of time, a bit more, but I'm not sure that I'll judge it with my mother's standpoint. If you can push it, go ahead and do it. It's not that difficult, it's not going to be a very bad thing. It's going to be worth it. [...]

[28:32]

It's going to be worth it. It's going to be worth it. It's going to be worth it. It's going to be worth We usually have to bring them cloaks and so on. They rise to the ground and they make a barbecue with it when we eat it. And they leave behind the ones that we never hear. How would you like it? You know, would you like it? One other question that probably took me by angle. There was one story I remember from my life where the brothers criticized the colonists for what happened and refused to accept many of the demands they were making. They thought it would affect all the people around them. They had a lot of numbers and they didn't have people to do all the great things they could find. The colonists said, oh, you poor, you're accepting them now. But it was basically falling apart. That's the only betrayal that I remember I've had.

[29:32]

Is there any evidence that he was very reluctant to accept reformative point of view, that he tried to be very rejectful of people? I think that's the very only context. It's the context of people who are given no jury. They are given no choice. And most people were broke for quite some years. And the brothers were very completely self-serving. At the time that the brothers were born, they didn't have a discernment, but always had a discernment in most people. And the commission was very, very strict, and that's one thing that the family was given in tribute. I used to go out quite often, quite often, simply to accept homosexual women, to be honest. And also, the context of the investigation, the discernment that Pachomius had on the other brothers who wrote those doctrinal, written facts.

[30:35]

They want to... the biographers want to specify that Pachomius is the one who has the discernment. He reads through the souls. And, you see, Pachomius is It's very condescending with someone who is making headphones, who reached commercial. But when someone doesn't want to make the headphones, and he has his phone, we are really curious where he has his phone. And about those people, then he accepts us finally. But it is very hard for those people to be saved in the criminal world. You need someone who takes care of them. And we said that you see how busy I am with all the drugs, and I can't do it. So you find an old man, or an older old man, who will take care of them, and he will become their father, and he will support them, and bring them to salvation.

[31:45]

There was another example, which is not the same case, but yeah, I was in Sylvanus. Sylvanus was the only boy who came to Austria, and he had been to the theatre, playing in a theatre before he came. And when he came, he promised to be serious. And he was. And then he started making jokes again. And then the same balance. to Ireland, to Ireland, to make some figures on that. If we kept him, he would have gone very strong. He was more vigilant and so on. And the fact of the matter is, when we see a golden man, as he stands there, you think, this man cannot be saved or not. And I cannot take care of himself. Life has become too basic, all the luxuries, all the luxuries.

[32:49]

I confide them to you, to you, and you have to make sure that we will do the same. And it's a beautiful university. We have reached a point where we will learn to care about the others. For religious beings, some people who have more difficulty with this kind of practice of bad virtue need more help. And if the community cannot give them help, then we accept them. And we accept them. So we have to make sure that the particular help we need, that will be given to them. From the room, we see that when the mothers came, they were at the office. for a long time, then they were examined whether they were really worthy to abandon their worldline and abandon their position in America, to give themselves to the one intergovernmental movement.

[34:00]

There were many dubious, but in that case, they were not very glorious people. In my experience, it didn't look like it. The lines on the building were different, and there was a weird fragrance going on. All of it was... I don't know. I don't know. It was weird. I don't know. And shit. It was weird. What did you say was going on? So there was a kind of parenthesis in the paper for the authors as well. Tear down a sign of emotion. The idea of your life. There are a few, a few paragraphs in the life of this person. But they're all too interesting and so I have to study it too deeply.

[35:02]

But the gift of tear. We see that at the When the other comes to ask Pachomius whether he will be saved, he will see God, Pachomius asks him, why are you weeping? For he had often been astonished at seeing his propensity to tears, even although he was too young. For Pachomius' tears are a sign of someone who has reached a high degree of perfection. And because of that, he is more aware of his sins, the sinfulness, and more aware of the mercy of God. And that should bring him to clearance. And each one is, as the Prophet said, he appears at the beginning of his life. He is a son of God, he is. So, I don't think there are Many mentions appear that will allow us to make a practice movement.

[36:13]

But they are considered as the expression, the normal expression of someone who has become conscious both of his sinfulness and of God's mercy. Because if he is conscious of his sinfulness but not of God's mercy, he will withstand both ends himself. But it is also a controversy. Here I'm going to admit I'm drunk. There is another example. A monk wanted to be a martyr. And it was in a time when there was no longer persecution in the church. He wanted to be a man. He went to see Pachomius and he wanted Pachomius to pray that he would become a monk. Pachomius did that for him, prayed for him.

[37:13]

So he bothered Pachomius so much. Pachomius said, OK, I will pray. Well, he was a guest. And so one day the monk was sent to bring food to others who were walking in the field. And some barbarians were passing by on the side. They were carrying food with the back of a donkey. So they took the donkey and the food and they brought it to the camp. The other barbarians stopped making jokes or anything. And then, for the time of eating, so they asked him to pour water on their guts. And he did not want. And then they gave him a sword, and if you don't put a limestone on God, he will kill you. What a limitation. And then they all got drunk, and he could get away.

[38:14]

And then he was completely discouraged. He came back and he said to himself, when someone has made a sin, that's a beautiful dimension, when someone has made a sin, He has become alien to God. He has made himself alien to God. And he is in a very bad position. Because he can receive the conversion of Christ only from God. But since he has made himself alien to God, he cannot free. So he needs someone that will pray for him. And he needs also to be told by someone that there is Metanoia, there is a place of conversion for you. in a place where we can make it work. And so it comes to Pyongyang, we were asked, and he says, if Pyongyang tells me that there is a possibility of a congression coming, it would be funny to say that it's not even going to be run by the Jewish.

[39:16]

When we come to Parchomius, Parchomius, you are foolish, you are, you see, you are the crown, the crown of the opposites in your hands. You were created to be among the ascended people, and thus for who are going through a few minutes of suffering, you are abandoned and crowned, and you are a betrayed god. But there is a place of conversion. Parchomius will, at creation, and he will given the practice of prayer with the Guru and with the nuns. We really forget about that. And then there is a beautiful thing. It says the Patanjali said, I am very grateful to you because thanks to you I am doing it. So the role, the role of the Tathagatagarbha is to give you happiness. Thanks to you I am doing this. I thank you so much that you are doing so. Christ said that I came that you may have life after the fall.

[40:23]

So the role of the Federal Governor is the same thing. But there is also the communal dimension of faith. When someone has made a mistake, we need someone to pray for him and to get for him the grace of Maitreya. So it may be a spiritual father, but it may be also the community. The reason why, every day, at the Synaxis, a meeting of the brothers of the monastery, there was a place for acquisition of sins, the sin-coverer of faults. And the whole idea is meant to help the world. oneself. But it's simply to tell the Father, I've made some serious sins. I need your help. I need you to pray for me so that God will be pleased with me. And then the Fathers will pray with you. And they will be patient with you. In other words, that God will give you.

[41:28]

When you sin, you sin not only against yourself, not against God, but you sin against the community. And when In order to come back, you need the help of the community. When there is a place for synergy, but there is no place for someone who does not care about Russia. And once we got this post, we were convinced. And one day, we found out we had refused someone, and brother was complaining, and he said that we refused them because they were not disclosed to the police. We were not ready to change the law. That was it. I've been reading a lot about

[42:31]

rediscovering the real spirit of the founders of the communities. I was just told to make a reminder about returning to the spirit of the founders. We tend to think that the founders of any community are the founders of the United States of America. And I believe they had at some point in their lives a very clear vision of what they were going to do. And from that time on, all their efforts consisted in trying to quit and to practice meditation and they have at some point in their life. In reality, they all had to go through uncharted roads and to find that will, day after day, often through painful groping. Their life did not follow a clear blueprint, but rather a continuous search. I think this is true of all the fathers. This is true of Thraconius, you will see. This is true of Anthony and Benedict.

[43:59]

Here was St. Laurel, here, and also Benedict. And maybe at times we forget that the whole life of Benedict was a search, and Cardinal was sort of groping and growing. What we have been doing is the expression of Milan's period, his search. He was still searching. He left Rome for Archidae, Archidae to Subiaco, Subiaco to Vigo, Vigo back to Subiaco. Of course, Nicaragua was a big failure. It was 12 months away from the city. It had some problems with ritual matters. So we went to Monte Cassino, began to convert the barbarians who were there. destroyed the temple of his opponent to St.

[45:04]

Viggoard building his church. And then we see the ascending part of the school were conquered by the people surrounding the villagers. And it's always a form of gospel, always evolving. We can announce one period of evolution, seems to us the best one, the last one. But we don't follow this. Following the will of God, day after day, never knowing what will be the time we may see. The same thing for everybody. Athenaeus is very strong in stressing the point that its whole life is a continuous growth, step by step, always. Each step is deferring to a next step. It always goes deeper into the solitude of the Father. It's also attracting more disciples and becoming more of a spiritual father. even at the time when you asked the minister about this ethos for solitude, leaving his solitude to go to Alexandria to assess the mountains and so on.

[46:12]

So they are always searching. So let's analyze a little bit the search by communists for community. Paul, who will speak this morning about the communists, but power your mind at the type of community that we see expressed in Islam and in its rule. I mentioned multiple steps already many times, not with surrogate. But I wanted to stress that rather than idealizing too easily one or the other of the steps through which our fathers have done, it's important to understand the process of surrogacy and growth. through which they were growing. And I think this is conformed to what the New Testament tells us about the Kingdom of God. Most of the parables that Christ used to explain to us what is the Kingdom of God are parables of growth. It's a seed that's going to the ground.

[47:15]

It's a nut that's going to be in the top. so and grow that some is it's a period it seasons we have to respect the movement the rhythm well you know it's been Congress so you are committed to us or was a pagan discovered Christianity at the age of 20 when you met the local community of Christians who made practice the amulet of love for the Amoeba and this marked his understanding of Christian life as long as he has a mutual observance. Then When he left the army, he was released.

[48:16]

By the way, Pak O'Mears was in the army with an individual, a few weeks at most. And so it's very funny when we read in some textbooks of history that Pak O'Mears' separatism had immediately impacted. Because Pak O'Mears had been a soldier. He was a monster for a few weeks at most. intuitive understanding of people that follow the line very much. So as soon as he is relieved, he went and settled down in a small village of Upper Ridge, Charleston, where he was born. He was beginning to receive his formation within the community. On the night he was baptized, he had the dream beautiful dreams. And the source speaks at times of visions, but usually it becomes dreams. Often the translations may translate both words as a vision.

[49:20]

But the dream is something else. Dream is when you get in touch with something which is deep within you, and God is speaking, speaking to you through your your own human spirit, your own psyche will start to touch it, so we'll say today. So he answered the dream. He saw the dew of heaven descend on his head, then come down to his right hand and turn into a honeycomb. And while he was considering it, it dropped onto the curve and spread out over the face of all the curves. So that's a vision. It's easy to work, to interpret. And it was interpreted to him later. This is during the ninth of his studies after he had been baptized. So the view from heaven is obviously a symbol of the water baptism.

[50:22]

And the whole name is a symbol of the Eucharist that's received during the ceremony. Why? It is clear when we know, when we remember, that in the rite of Christian initiation, that one in Egypt, in Palestine, the newly baptized received, at the time of the Eucharist, received with the bread and the wine, the mixture of honey and milk. The Holy Roman Catholic Church is quite clearly the symbol of the Eucharist. So all this is a symbol of what he has received, the grace of becoming a Christian, the grace of being integrated into the Christian community. and that grace bounces onto his head, onto his hands, and from his hands fall on the ground and cover the face of the earth. That means that, what will be explained to you, the grace he has received to know Christ, through the Christians and the people who are good to him, and through his baptism, that grace he will have to give it to others.

[51:37]

will be the channel through which the grace will be communicated to us. Understand this by the ministry, it will happen to you in a short time. And the meaning will be explained for Viterano. He has full right to transmit to other people that grace. And you will know only Viterano, he is always searching for the real God, to know the real God. The real God wants him, he knows the real God is to serve man. but how to serve them. And then it will be rebuilt to be a journey that will be to receive people and everything, to make them Christian and to live that Christian life of service with them. And then how to organize that Christian community and how it will become a monastery. There's no place like a monastery here. And that will just grow out of this search. But even before the email collapse, during its time it was a cataclysm, Pachomius began to serve all those who lived near here, and those who passed by his stewardship.

[52:40]

And people came to settle by him, because he was good to them. He was a good community builder. Every time he settled somewhere, people came to live around him, simply because he was good to them. The text says in the line, he was encouraging toward anyone who came near him. And his renown went out to many people who came to live in that village because of him. And after living in that village and serving the people of the place during three years, he wanted to become a monk. And he put himself under the direction of Hanuman. Spent seven years with him. before settling down alone at some distance in a deserted village. Then his brother John came, heard about him, came to live with him. And then we called, of course, the community of two. But the same phenomenon happened again. One by one, people from the surrounding villages came to him. They don't come to be monks.

[53:45]

It started in a very simple way. Peasants who hear about that wonderful man, they built for themselves dwellings in the place where he had an empire. and they gathered there to lead the Anchorite clan, a solitary one. Together, they constitute a small group of men. Then, Pankajus formed with them a mitigated type of community. When he saw the brothers gathering around him, he established for them the following rule. Each should be self-supporting and manage his own affairs. But they would provide their share for all their material needs, either for food or to provide them specifically to the strangers who came to them. For they all ate together. They brought their share during an end institute. So this was a litigated form of community established

[54:50]

the perfect expression of the ideal of the community of Jerusalem. And I read the text the other day that explained. He did that because he said if people are not ready to live according to this ideal of the acts of the strife of the believers of Jerusalem, they were one heart and one soul, and everything they own was ready to come. Not one of them said that anything was less of his own. So during many years, he put himself entirely at his service. But he did not succeed by this means to make a real community of men. So one day he tried to make a real community of men. When I call you to make the sound for the athletes, we all come together. When I call you for a meal, we all come to eat together at the same time. And then when I give the sound for work, we all go to work together. So you have the three elements that I've just cut or biographed, considered as the main elements of community life, playing together,

[55:59]

eating together, the meal was considered as something liturgical but expressed in one breath the liturgical prayer or common prayer and meal and then he walked common walk, common prayer and meal and then the daffodil they used one by one when he called for the others and then nobody came and they said, what does he have to do? would be good if he had to learn. And so... He spent the night praying, and he decided to expel them. His first pattern, he took the latch of the door and ran after them. They all got away. And he went to the bishop to complain. And the bishop said, what? You upstirred the guys, you upstirred them. If Papalnius alone was able to...

[57:01]

to chase you like that. There must be some divine strength in him. He must have done something wrong. And in the Boeric life, the Greek life, I think you read the Bible, right? This is not mentioned. Or it's mentioned just by the way, kind of very rearrangeable. But we have the full description of this only at the museum. In the side view, very old, very old scientific fragment was explained. So it did not feel people were so ashamed. I can use to have started that way. Then other disciples started coming. But he has learned from that experience. And when other disciples came, he didn't only serve them. His idea was to serve people. But then he realized that he should set up a type of organization in which they would be at the service of one another.

[58:09]

The whole system of houses, as I mentioned the other day, is built around the dispensation of various services to the community. Then it will develop very rapidly. For a long time, the group of monks, brothers who formed that community within, are in close contact with the other people who have come to the Bethlehem Village and the new population of the village. And for the Little Ducat celebration, for a long time, they will go to the church in the village. He has built the church in the village. and monks and the villagers go to celebrate the Eucharist together on Saturday and Sunday. They practice each Saturday evening and Sunday long, twice a week.

[59:14]

It's very surprising to have a celebration so close to another. and in other countries it was Friday evening, Sunday, in Egypt, Palestine, one time, Saturday evening, and then all by vigil, prayer, and another celebration on Sunday. But then when the monks reached the figure of 100, Fakamius built a church in the monastery itself. But then it was not yet a radical separation from the people, the village, because there were no priests, nevertheless, Barton Meurs was a king and he is not become a priest. And so the priest from the village will come with the villagers to celebrate in the monastery on Saturday and they will go to the village church to celebrate for the villagers.

[60:15]

Because there was still the community between the monastic community and the surrounding community of Christians. Then, the cycles continued to count, monastery became too small for the number of people, so Fracomius decided to found a second monastery for Mark. And that would become later on the mother house of the whole congregation. And this is the beginning, the final departure of an important development. I would like to use the blackboard to show how it geographically does it all. So this is the view.

[61:17]

So this is Belba. This is fear. This is fear. And so... Ability is fear. That would be the first summary. That would be the first one. And when we talk about the dominance of fear, it's about the height of our world. So, Maccabeus continued to be the supajava, to supervise the two monasteries. He also found monks who were there, certainly, but he doesn't found the supajava monastery. He continues to be the father of all the monks. And then, later on, in Shackleston, the place where he became a Christian, there was a community there. We didn't hear about it before. But community, that means a man like Phra Dalmun, who has a great number of disciples around him.

[62:24]

And yes, the commune, where you can transform and integrate our community into your Communion, transform our way of life into yours, to bring the way of life of the Communion to a Catholic country, a third world country. It's a bit further from that, but I know it's in walking distance, very less than one hour. And later on, he would take another group of monks who would cross the line to the Chinese Temple in the ferry, and then he would come here to Minshut, which would be the fourth monastery. So Ali would walk in this temple for a few hours, maybe four or five hours, before he left from there. That would be the first group of monasteries. And there was a period of before the second move. And then, this is misleading because the Delta is not sure at the moment.

[63:26]

Later on, it will come here to the front, near Ximin, the town of Ximin. Our lateral position, our panel is here. We'll do it. Both of those are two names. And there it was found in the next array, Tse, and then it was found another near Shmini. This is about 50 or 60 miles from here. So it's a completely different region. And this around, there will be a land there called Petronius. Remember that name, it will become a successor of Petronius. Petronius has a community here. He's a man who found a community on the land of Israel. And he asked Petronius to integrate his community into the uh into the painania and one of those will be was found there that the request of the bishops and later on he would have another from the day each meal and when he found the third one here he would take petanias here who's a man of experience a very young in the congregation

[64:40]

and he was appointed at the prelate here with the responsibility of the Nazarenes of the area. So Pankhamius has kept the responsibility of all those non-Nazarenes here, although he's the wrong person, he was appointed one supervisor at each place. Here there is a supervisor at each place, but Pythagoras has a kind of supervision of all the non-Nazarenes. I think that shows how Pecomius is able to dedicate his responsibilities. I realize he has a lot of experience and a mind of discernment. When they say of Petronius that the superiors of other mausoleums would come spontaneously to him, When they have to discern the case, they cannot discern. If the questioner came, and they are not sure they should accept him, they go with him to see the important discernment of the location. And he is a man of discernment, so he can be appointed as superior.

[65:46]

And later on, when Mecca was balanced, we were expected to be the successor. Probably this explains a bit the tension. But all the people, all the people there were in the same diocese. In the same diocese. But here it was a slightly different movement. And the growth was catalytic. The community grew. Rapidly, but not so rapidly that it was no observance. And then, when it reached a large number, we had time to build the detector to the belay, the portable mast array, and then they found a bar. So, the group who entered that time were called the Ancient. The elders of the Ancient. And they always spoke themselves as a kind of special group. And I think there was some kind of tension between the ancients and this new way, this new world.

[66:51]

Remember? But everybody was living according to the same way of life. And what is superior of a bishop, as I convinced to come upon the community, what they want is the way of life at the end. And there were a lot of groups of heretics living around spiritual power. But what is particular to Hakone community is they all live within the same prison, in the same building, the same group of buildings. They do everything together, they eat together, they own everything together. They don't mainly live by their own, or individually, like the other groups. They pray together every day. and they have someone who is superior of the group and is supervising all the aspect of the group. He is the center of the group. And this wants to be, I repeat, the life of the early Church of Jerusalem.

[68:03]

Well, I'm only a person. So, Jacobius Mitterrand set up his headquarter at Hobart, and so he brings there Theodore to be his assistant, and both of them visit the brothers all the time, the monasteries, and to bring the watercar, the catechesis, the information of the scriptures, of his manual, and then to comfort each one of the brothers. Each local community was divided into houses, with the house master and his servant, with the catechesis, with the instruction, and the rescripture given by the house master and the subhaya of the monastery. So all the monks of the koinonia, who were about 5,000 or 1,000 at some point, would be assigned by the mutai to the deity of Avalokite?

[69:05]

the Palladius King, a child king which we are very thankful for. And they all gathered together twice a year, two general chapters a year, at Easter for the celebration of the Passover and baptism, and at another time at the end of the year, at the end of the Coptic year, the last day of the month of May, which corresponds to August, And it was a kind of administration, administrative business. All the bookkeepers or procurators would bring, it was a very, very good bookkeeping. All of us, we had to count how many maps we had made during the year, everything we had made or sold or bought. And there was the appointment, appointment of all the super heroes of the North Korea.

[70:10]

At that meeting, and at both meetings. And there was also, at that meeting, at least sub-period, a type of general celebration of penance, forgiveness of the offenses on everyone, all the monks who offended each other and to ask for pardon and to forgive each other on the event that had been made in the Convocation. They were the general celebration of reconciliation. Why did the disciples come to that type of community? some sociological and historical studies would be necessary in order to determine all the reasons that may have caused such a rapid growth and such a large development in the Thraconian conglomeration while the rest being Thraco-Mythological. Not all of the reasons, probably many, many reasons, but not all of them are actually spiritual.

[71:20]

The fact that each one is to be fooled, and exactions, and all those. The Catholic peasants were starving, maybe one reason. Both of them. The alternative is that all two were the ones. Themselves together. For the moment, let us see what our sources tell us about the motivations of those who came to be part of the Thessalonians. We already saw that the first disciples who gathered among High Communions in Tunisia from Thessalonica came because of his personal renown, and mostly because he was good to them, completely because High Communions also is renowned, and because he is good. It is certain that the personality of Pachomius still continued later on to attract millions of auditions, among the best. But people did not come only to put themselves under Pachomius' personal direction.

[72:22]

They came to profit from the form of community that he had founded, which was great. And even when they came for Pachomius himself, they immediately found not only Pachomius, but they found the community. And this was, for example, the experience of Theodore, who came because of all the wonderful things he had heard about the communes. But he was immediately inserted by the communes in a community of brothers, in the midst of whom he was able to work. The other was a young man, and he left his family to join a group of I don't want to make another type of community. We won't start a community called semi-ethnic life. And one month from this family, when you are struggling, spend the night at the Pakomyan family. And we hear the Pakomyan talking.

[73:25]

giving these incendiary visas, the insurgent to this community. So when he came back, in the evening, he gave a report on this trip. And he told his community the wonderful things he had learned about the Pythagoreans. He was struck by that, and he wanted to know about the spiritual life in the Pythagorean society. Later on, one man from the Pythagorean community, from the Pythagoreans, Pekash, went to that monastery. And when Fjallraven knew that Baffin came from the Bagramian community, he wanted to follow him. And one story I know, Bagramians brought him to Babbard. And so when they arrived in Norway, As Papikash announced him, Theodore, to all the Pakomgyus, at once Theodore embraced him, kissed him on his feet, and planted a kiss with utmost fervor on the door of the monastery. So with Pakomgyus, he reached also the monastery of the Ramayana. Then he turned his face away and he wept.

[74:30]

Later on, Pakomgyus introduced him into the monastery. in the community. When he was in, he saw that the brothers were walking in uprightness. He imitated them with walks under their shoes. So he came because he heard about Pacomius, but Pacomius introduced him in the community. and then he sees the two brothers who are walking in apartments and he meets them and he can talk. The community is a place where we help each other to grow by the example, by practicing the good works and virtues together and so on and so on. Same thing happened to the other piano, the Alexandrian. When he was living in the church of Alexandria, he made this prayer to the Lord. Lord, show me a man living a life that agrees with your holy will, that I will go to him so as to know you well by means of that servant of yours who is living with the clerics, what they call a monastery, cleric monastery in the assembly of other Athenicians.

[75:40]

And he wants a better one. And he prayed a lot to show him a nun, a guardian. And then some lines from the Thessalonian canon during their annual trip to Camelia. And they speak about a pioneer. While he was speaking and praying in his Ark of Albis, he heard some monks singing the praises of the Komnenian, which out of his love for men, God had founded through our cousin Pachomius. It's God that founded the Komnenian through Pachomius, and he hears about the Komnenian. And when he comes to Papal, Pachomius assigns him to a house where there is an ancient who understands the Greek language and can comfort. He made fine progress, and advancing all good works and according to the rules of the brothers. So, also there is the example of the brothers, there is also a rule of five, which is complex, which is set up in such a way that it will help people to grow spiritually.

[76:46]

But Pythagoras never wrote a rule in the sense of the rule of St. Benedict, for example. a spiritual group, you know, who put together the basic spiritual offensive of the life. He considered that the scripture was the rule. But from the scripture, he took a certain number of precepts to organize the concrete material, the daily life of the community. But the rule that rule was transmitted to each new foundation of each monastery and made it into the Karni Niya. The No. 49 of the Prajnaparamita, first section of that rule, says that the questioner who comes to the monastery, when someone comes to the door of the monastery, wishing to renounce the world and to be added to the number of the Brahmins.

[77:47]

Yeah, I told that. It's the other day. But I told it again to show that When someone comes, it is in order to be a member of the community. He may have been attracted by the charism of Pakunus, who is the real father of that community. But he comes to live with brothers, to be added to the number of the brothers. It is implied, therefore, that someone comes to the community to be a member of the community. The monastery is a church. Pacomian monks, including a biographer who wrote the life of Pacomius, were not theologians. So they did not elaborate any theory about the community as a church. But the revealing of their understanding of community is the fact that, speaking of it, they use a great number of images that the New Testament applies to the Church. In the last way, the Chosen People of God is the flag of the Good Shepherd, the Lord's vineyard, and so on.

[78:50]

But we have seen Carl being the shepherd servant of the Great Shepherd. He is Lord Shepherd, and the Great Shepherd was Christ. Here are a few examples. One is from an instruction by communist. The Lord has ordered us to love our enemies, to bless those who curse us, and to do good to those who persecute us. What danger are we in then, if we hate one another? that if we wait our crew members, members of the team involved, who are with us, sons of God, rancher for the true man, shim of the spiritualized life, gatherer by the true shepherd. This is in the catechism of the Bible, it's calling him and calling our life to forgiveness, and who really are.

[79:52]

And in a sense we should all acknowledge because we are all members of the same body of Christ. We are one with God, we are one with Him. We are all sons of God, branches of the true God, sheep of the spiritual flock, gathered by the true shepherd. All those are biblical images of the people of Israel and the people of the entire of the church. Or C.S. Lewis says, the monastic communities are indeed the house of God, another, you may look at the house of God, the vineyard of the saints. And the author of the Boerish Life considers, considers quite amused at the government to whom that vineyard has been entrusted by God. And of course, monastic life is considered a request of the clock. that is alive according to the model of the apostle. There is no the idea that the apostles are founded on this.

[80:58]

But in some way it was founded because what we try to live is what they do. This text here is from an instruction by Theolo. It is by a favorite from God, that the Holy Karnania appeared upon earth, by which He made known the life of the apostles, to men who desired to follow their model before the Lord for ever. Karnania is a gift from God, it's given to those, and it has made known the life of the apostles to those who desired to follow their model. Indeed, the apostles left everything, and with all their heart, followed Christ. But for Nazareth, who tried to enter, will be terribly beyond whom to follow. They stood steadfast with him in his trials, and shared with him in the death of the cross, after which they deserved to be seated on the twelve thrones of glory and prejudice of the twelfth tribe of Israel.

[82:04]

This is the example we try to follow. And Galilee was to be that. We give thanks to God, saying it clearly. We give thanks to God, the father of our Lord Jesus Christ, for enabling us to forget our sorrows and our distress in the fragrance of obedience and with the firmness of a firm faith in the light of the holy and true communion. That communion has as its author, after the apostles, my papa Conrad. The man who is not given promises, we are ready to kill him if we only, if only we observe his commandments. So Phaedonius as father of the Gardenia, it's a gift from God. It's the lifestyle of the apostles. And Phaedonius has received promises. We will inherit those promises of salvation if we observe his commandments. So, you have already heard in Pilate, or Noah, or Jesus, they mentioned that the commandments, or the rules, or the precepts that Aquinas has given them, they are a gift from God, and we have to be faithful to them in order to hear it, Aquinas.

[83:20]

The summaries of the Acts of the Apostles, describing the life of the primitive church in Jerusalem, have been the inspiration for all the folks who have come along in the church throughout the centuries. But Communion Monasticism makes no exception. The following text from RCHS, from his testament, is a beautiful example. The Apostle told us that our community, the communion by which we are joined to one another, our community, our penitent, the communion by which we are joined to one another, streams from God. when he said, do not forget good works and familial work. So the bond of familial means that's implicitly affected. Yes. But good works that we do to God and familial work. For God takes treasure in such sacrifices. The sacrifices that we have to offer to God is our familial work, is good works.

[84:28]

We read the same thing in the Acts of the Apostles. For the multitude of believers had one heart and soul, and no one called anything his own. They held everything in common. And this is of capital importance for us Christians, to have everything in common. And it seems that at this time, monks were really becoming to be unfaithful to God and to start to use the words in front of the communities and within the community to begin to do little things for their own personal use and of course Jesus is always reacting against that of calling them to repentance and worship to go back to the perfect community and to almost everything in common And the apostles gave witness to the resurrection of the Lord Jesus Christ with power. And let us, who live together in the colonia, and who are united to one another in mutual charity, apply ourselves so that, just as we deserve fellowship with the Holy Fathers in this life, we may also be their companions in the life to come.

[85:45]

So if you live the life of the apostles, the same way we apply, we have fellowship with them. So let us live that life in such a way that we will deserve love and worship also in the lives to come. And there is the conception that the bounds of the Kalyana that we have established here on earth will continue in heaven. And there are a few texts that are very interesting. One said that all the monks that died before Facomnes were given to St. Paul and St. Paul kept them in order to give them to Facomnes when they arrived in Hanoi. Very bad, you know, because it is a community, so he has to be much more serious. But those who Who died before, they were kept as a communal division for a short while. And coal is often compared to coal. Because... Paul says that he is the father of those he has engendered in Christ.

[86:58]

And Pactomius has engendered in Christ many monks of his father, Pope Pactomius. Paul was a father to Christian Ephesus and other churches. This is the real meaning of spiritual fatherhood. To be a spiritual father is not to engender sons to ourselves, but is to bring Christ to birth, and to engender people in Christ. And there is another text that says that Theodore, I think, or Caesar's is calling monks to be pilgrims. And he says, let us live in such a way that our father, Pachomius in heaven, can be proud of us and to say to the other saints, look at my sons, how good they are. It is not surprising, therefore, that Athanasius calls the Pacomian monks the sons of the Church.

[88:12]

When the Pacomian monks are coming to the place of Pacom, where Athanasius is visiting with a lot of bishops, when Athanasius sees them coming, he says to the other bishops, look, the sons of the Church are coming. So there, as you can see, there is no tension between the lateral church, the lateral bishops, and the Pacomian Dominicans. They consider Athanasius as their father. And we see many examples of charity to the church. Just before the time of Pacomius, There will be a very, before his death, before the death of Ptolemy, there will be a strange event. There will be a council, a synod, cataclysm, where Ptolemy will be called by the bishops to explain himself.

[89:14]

And there will be a riot. This has not been integrated into the Boeric line, just a small mention into the Greek line. And it is described, apparently, in the Arabic line. It seems that the question was a question of Petronius' discernment of his clairvoyance. He was renowned for his clairvoyance, to see through the heart, to see in the heart. And some bishops were upset about that, to see that a human being could claim that. which is quite complex, but there was tension with the bishop at that time. There is also another instance at one of the foundations, in the area of Shmin, the third foundation there, a group of people came and destroyed the wall of the monastery during the night.

[90:19]

The monks were building it during the day and they were destroying it during the night. There was some tension, but as a whole, with the hierarchy, the understanding was perfect. It should not be removed in the motions. I would like to speak also of the... My film is spiritual.

[90:42]

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