Last week gave us the highest impulses to think, especially during this Lenten season, about the essential idea or ideal of a molested wife. We had all been in a session about it. in which various people presented thoughts, descriptions, and definitions of various kinds of the monastic life. One element which rose out of it, I think most of the first element, was the fuga root. violence of the world. By the way, that is, of course, one of the most, you can say, touchy subjects, especially today.

[01:16]

And it sounds very negative, violence of the world. Just in a general context, you know, the thing in which Augusticism really distinguishes itself from other forms of prostheticism certainly is this separation from the world. in concrete, let's say, physical separation from the world. So evident in trunks going into the desert. Now, as I say, this is a very touching subject, especially in our days where the church

[02:24]

understands her state of St. Vincent Council in saying her positive, sanctified relation and mission to the world. And we are therefore also Christians. especially as we have seen the texts that we read get a lot of secular consequences on the church, as well as on the laity. And the Christian laity, which are the Christian laity, seem to have work ethics in the world. They think the whole thing for the world, for the world. And what can add in the world, relate in that strictest sense of the word.

[03:26]

So all these things, you know, of course, meaning the ways some Christians Usually when we think about this human would be inclined well to separation, physical separation. Well, today my first thought that comes into my mind is that of a withdrawal for the sake of solitude. And solitude for the sake of recollection. and of Craig. That certainly is an important element, hence, no doubt, the bottle. However, it doesn't seem to me it is the characteristic, the theologically essential element.

[04:31]

And that maybe we could speak about that a little tonight. In the course of this week, we have come across various places, various readings, which contribute in a certain way to the evaluation of the world's economy of salvation. We had on Monday, after the second Sunday of Lent, on Monday we had the Gospel from St. John the 8th chapter. where our Lord himself speaks about, in some way, about this larger saintly relation to the world.

[05:44]

He says, I go, and you shall seek me. I go, and he points to his exodus, leaving. I go. and you shall seek me, and you shall die in your sin. Whither I go, you cannot come." The Jews therefore said, really, he killed himself. He also said, whither I go, you cannot come, which is a very significant interpretation. And then he said to them, you are from Jacob, I am from God. You are of this world and I am not of this world. Therefore I said to you that you shall die in Jerusalem.

[06:50]

For if you believe not that I am he, shall die when we are still." He said, therefore, to it, Who art thou? Jesus said to them, The beginning also speaks unto you. I'll follow again. Many things I have to speak, a judge of you, that he that sent his children, things I have heard of him, these things I speak in the world. So he points to his relation between him, the son, and his father. Things that I have heard of him, these same I speak in them. And they also know not that he called God his father. Jesus therefore said to them, and you shall have lifted up the son of man. Then shall you know that I am he.

[07:55]

and said, I'll do nothing of my own. But as the Father has taught me these things I'll do. He has sent me his will, and he has not left me alone, for I'll do always the things that please him. Now maybe this gospel here is significant in trying to establish the whole idea of living on gold. This idea of living in the context of the whole economy of salvation. Maybe I can just, you know, we have spoken about this thing before, maybe it's good to know to remember it too. We can look at this whole phenomenon of the Fuga Moon from below, and we can look at it from above.

[09:03]

If we look at it from somewhere, if we look at it from below, we start maybe from our own experience. And this experience made me very primitively put just to know this desire to be alone with God. And in solitude. To get, as one says today, you know, if somebody is overburdened with all the business, you know, of the world and all that, one says, now he wants to, how does one say it, how does one strive to get out of it all? Get away from it all. You see? Get away from it all. Maybe, psychologically speaking, of the human part of human, it's this or they do get away from it. If I look at it from above, then of course I have, if we go from above, we always have to come start with the Holy Trinity, we have no other way, because that is our work as Christians, and that's our living, and that's our life.

[10:27]

And our Lord cannot speak about His glory without referring to His Father. It's impossible. And then, of course, there's this deep, deep inner meaning, see, that our God, God upon the Lord Jesus Christ, is essentially Father, Son, and of wisdom, union of wisdom. Father, Son, And there is something of this kind, let us say, in God, which is of course so difficult and not inconceivable to the philosophical mind, or in which God usually is taken as one solid marble rock of immovable perfection. And then, of course, by the Pole, Bob, and Bob, to make the distinction, to conceive of anything like relation between father and son is really terribly difficult.

[11:38]

And of course, one has the uneasy blame to say that God does no such thing. That would be against the perfection of God. Still I think this very fact is of just and enormous importance to understand what we mean when we speak to God. God is love. God is love, and this is agape, see, agape. It means that, as we always say, the love that seeketh not our own, And that's Buddha. You know what it is. Agatons, that which, which, how can I say, comes out, you know, remains, grows, you know, through, we dance with, for us to get out of hell, to, to give up this and give up that.

[12:47]

But out of something in, in a positive way. That out of it someone knows this freedom of the other. And that freedom of the other is peace. But that indisparable peace, it's absolutely evident. And there is that relation between father and son. It's just kind of a situation. Because this peace, you know, that has the, it has all, how could I say, it has the color of the child. It is something as, for example, our Lord says, you know, I speak what I hear. What I do, I am saved by the Father. These two things are in one way. I listen to his word.

[13:48]

I'm saved by him. That means I obey his will. You don't have to interpret. And still, you know, this song is absolute perfection. As lovely letters say, liking it is perfection. And still this perfection in the divine agape is not independent. And freedom in that way, you know, that one has to have this feeling, oh, I'm afraid I can't get along without the farm. Today we very often consider freedom as well. And we just, we consider perfection just this way, as independence, as the possibility to act, to do what I don't please.

[14:55]

But of course, nothing of that in the realm of the divine anger. But the loving relation between the Father and the Son can't ever fail. And this loving relation so perfects the Holy Spirit, the Divine Person. So you see there, you know that, and this RFP, I would put it this way. If you look at Him, you know, we look at Him with our eyes, as human beings. thinking the way we are thinking, let's say in this state of foreign nature, let's say as empirical beings, not as constructions of homo purus, but as a real being of flesh and blood. To us, you know, that simply seems to be a

[16:03]

a lack of perfection, and something that is incompatible with that way in which we understand perfection, and that means independence and autarky, self-sufficiency. This relation between father and son in the experiment But then it's just to know what we have to, in some way, to come to. Because we cannot come to it, we simply have to receive it. It's being given to us. It's being given to us through the Son's incarnation, that he really became man. I always come back to this sentence of the Gospel where it says, you know, nobody has seen the Father. But the Son was with the Father, so He has to be known.

[17:09]

So I would say that any human thinking, thinking for example on human terms of glory, or in human terms of, let's say, perfection, or in human terms, therefore, of self-sufficiency and freedom and all these things. He would never come to a God who in himself, in it, far or some people respect. But that is a thing which has to kind of open up And it opens up to us to listen. But I would say this way, if it's proclaimed, could maybe say that if you look for the elements of what we call down here in our earthly world, renouncement or asceticism.

[18:12]

Or, also I would put, you know, the monastic, the devil wife into this, into this very line. I would put it into that line, it seems, in that light. And this, this kind which is there, you know, and which imperils us, puts us on the line, asking us to be honest, is already in the Holy Trinity. That means that this, the source of all our cynicism and all our cynicism, is the Divine Agape. And this Divine Agape manifested in this specific form, the relation between the Father and the Son. There is that, not what I, my doctrine, is not my doctrine, but the doctrine of the one who has said it.

[19:27]

See, if what one said, if one realizes that, then of course also in the world, which then what we have in the epistle of the third circle, led to war, is, I think, makes more sense, it goes deeper. And St. Paul said, be ye followers of God. Be ye followers of God. And then he continues to specify it, not as heroes. That is an old idea. I've taken it. That's the way to go. There are many vacations, ascensions, because of apotheosis in the antiquity. But not that, we follow the God, it is as most dear to me. Most dear to me.

[20:28]

Then, of course, Holbein's immediately, the whole book, has a family aspect. most followers of God and the most dear to Shiva. But at the same time I would also say it opens up the meditating, the asceticism. And especially I would say the monastic asceticism. Because for the monastic asceticism, one of God's strong things, one leaves the world, But why does the monk leave the world? Just to not have solitude? Because people, you know, disturb him, they are weak, and distract him? Or is it because he leaves the world because the world is old? And what little gnomes and artists look for in the desert when leaving the world is... is the world that swivels through paradigms.

[21:44]

Paradigms. The world of the child. That's why I put on the ukulele. Kukula is in itself a term, a term, which is a term of, let's say, of diminu, of the song called, well, diminu shukutu, means kukula. And that's what we have today. I mean, the little children, they look, talks, you know, little talks, you know, very nice, you know, about Christmas, and they have this, they all have a crown, you see, and then the hood, It's a cuckoo. It's a marvelous thing for little children. When the flowers bloom, sometimes they have a kind of majesty, especially in the east of the church in Jordan, they have a kind of a tray. Every mongol comes in the kukula, you know, characters, not characters.

[22:48]

Perhaps he's trying to pretend he's the kukula. Now maybe that's a different deviation from the often authentic thing. But that is certainly is the meaning. The kukula. That's an expression of this, you know, of the tribe. A monk wants to become a child with children. And you know very well that the children are the one element that doesn't fit into this world. and is fine in antiquity, children have it, I thought. Usually we're lousy, he said. So then when the children came, the disciple said, wait, let's give it. You have these little, you know, dirty little birds coming too close to the ancestry and purity of the Lord.

[23:51]

It's missing a little house again. But that is, you know, I'm amazed that the children simply don't belong into this world. Just think about it. If you realize, the children live there, we call it today, it's frivolous, you know, frivolous, genius, you know, out of this world. Kindergarten. Kindergarten, exact, exact, it's the kindergarten. That is the child's world, but that is not our world. That's our new world. But in some way, the moment is really our time at kindergarten. Think it from God himself. But then it goes on, it has more spirituality. Now there we are, we're on the way. The divine life is given to us, the divine energy is given to us in the Father-Son relationship.

[24:54]

And then it continues, and walk in this hunger. And then it is continual and space-time as Christ, as Christ also has loved us, that other being, and has delivered himself for us. Tired of it, serving it so for always. An oblation and a sacrifice done for an odor of sweetness. That is, you see, there is the full abundance. There comes now the asceticism and the whole thing really in its full force. By the way, it's also meaningless to say it after this thing is put before us. Apostle then immediately continues to tell about fornication.

[26:10]

and all uncleanness, outspokenness, let it not so much as be named upon, as be called saints, or obscenity, or foolish talk, scurrility which is to no purpose, but rather giveth that at the one way, direction, and mission of the ship, to giveth that, For knoweth this and understandeth, no fornicate, unclean, or covetous person which is a serving of idols has inheritance in the kingdom of Christ and of God. So you see here, you know, that thou, the kingdom of God's righteousness, kingdom is the kingdom of God's life. And that of righteousness birthed, and he of righteousness birthed in which form?

[27:14]

in the form that the vessel which carries this divine fire of the Agami, that vessel coming into the world, what does it need? Needs all that covetousness, and all that idolatry, and all that exploits, and who behind it thirsts for power, the hatred, the hostility. In other words, this flame, this torch paper, our Lord Jesus Christ, the world that shines in darkness, he comes into his own in his own receiving light. He comes into this world, but what does he find? He finds hate, hostility. Now, you see more names than one. And thanks, of course, it's the result, you know, of good fortune.

[28:21]

Let us just, you know, somehow, let us just go back to that and just remember, remind ourselves of it, because that is all connected to the fugal body. There is another key. And that's, of course, the full image of God of things. Absolutely right. Man and woman, they constitute the full image of God. Because what are man and woman, essentially, in the eyes according to the teaching of Holy Scripture, man is the principal and the woman is the principiato. That is the very word, man and woman. See, woman is a derivative man, just as ish and isha. And that argument is therefore, what is the woman taken from man? Taken from man.

[29:26]

You see, and these two, man and taken from man, these two are the image of God. in the original and positive Richmond status. You see immediately that in this way, man as a couple represents and shows the original couple, father and son. The four things we have spoken about, and I often to remember, you know, the four. After this one, you know, that's the woman, the Ishwara, the one that was taken from Barad, the one that is the body, let's say, and that is the head. That woman took the initiative. She started talking

[30:29]

She thought that for once she had to do things that were wholly to her advantage. She took, you know, empathy. They were dealing with the book, that means with the derivative art, with that art which in the kingdom of the divine, represents this perfection of sonship, of receptiveness, which in that way, as in prayer, brings out, you know, in our intentions, the quality of the divine, seeking out our own transportable life. And she, of course, takes it, takes the initiative, and talks to people. And the intoxicated devil gives the fruit to Adam and Eve.

[31:36]

They are all of these aristocrats who then, the woman, Where was religion? We have lost, it says. So in that way, that was the destruction of the divine and everyone can just see each other. One can see in this relation between Adam and Eve. And of course, then this thing simply destroyed the divine and also destroyed the relation between man and God. Then comes all of that, you know, what we call the natural and imposed, you know, I mean that asceticism in which a man, you know, has to get, you know, take care of his food and the spread of his crops. and where the Bourbons have tried to bring forth children in pain and sorrow.

[32:46]

And where in that way, this hollow deep sorrow is formed, the ascetic element enters into it. And of course becomes in some way this relation between man and woman, and man lords it over the woman. And the woman sends in this human towards the man. And they say, what is she is cowardly, this relation, what is so inevitable, so many ways so evident, especially in the Mohammedan world, beyond that too, is that that relation is disturbed, you know, is here servitude. Man then develops his own image of the power of God.

[33:53]

He becomes the hero. He has a vehicle, he has all the things, while he swings a sword, you know. He's an addict, you know. You say, well, why? Somebody, you know, wounds me, he should be killed. Seven times, seven times. dances without reference to women's ragging in the affluence of these violent minds. So all that is in this emancipation of men that we have very often spoke about. And as far as our Lord comes, my thinking to give, to just take all around the world, as he enters into this world through kenosis, through technology, and it annihilates you, this self-denial.

[34:58]

And that's, of course, the heart of a citizen. And of course, no Christian can escape, no baptism, every Christian is baptized into this death. And therefore it's for all Christians to see that they are opposed. You know, as St. John the Evangelist puts it so well in his epistle, in St. Nick's epistle, he said, do not set your hearts, he speaks to all Christians, do not set your hearts on the world. and what the world has to offer. The lover of the world has no love of the Father in him. For that is one of Knopf's translations. The other author of the English Bible said, anyone who loves the world is a stranger to the Father's love.

[36:08]

You see, there you have them, these two things, you know, opposing one another. Everything, the world unfolds, all of that handles to the appetites, all entices the others, all the glamour of this life springs not from the Father, but of the and then the world is perishing and burning with all its ignorance, but he who thus does will stands forevermore." Now, you see, there you have then, in my mind, the reason for the exodus. And this, the basic reason for the exodus is that the world, the world is in solitude and is alone. as we say to God in the Detroit story, I've got a novel in my room, only because that's the word I've got.

[37:15]

What's on the table? So, being at the depth of being alone, but what is this aloneness? The aloneness of Christ. This is alone in the way that he carries the totem of the Divine Lamb into a world which is ruled by the devil. One must always think of this, that as soon as the skinnage of God That means the harmony of man and woman in this mutual law of mutual subjection. And I would emphasize the word mutual subjection. That is the idea. Man yields to the woman, the woman yields to the man.

[38:17]

And that is that divine element that conquers the world. But when that is destroyed, who takes its place? It's the devil who takes its place. When this divine tenet, this image of God is destroyed, that means that the head of the cosmos, the head of this earth is destroyed. Who takes its place? The devil takes its place. And then there's one man saying, I will put it this way. And the falling paradox is the fall of man, but it's at the same time the internalization of the dead as the prince of the dead. Before that, man was the king of the dead. But in the very moment in which Adam and Eve have been sick, he is a great soldier.

[39:24]

In that very moment, the devil is the lord of his world. And therefore he can say to the second Adam, you know, look, all this I give to you. That means he also owns it. And he can give it now to the second Adam. He, as one can say, in the night of the fall, the devil takes Adam's place. And so in that world, this world is under the sway of the evil one. It is as St. John puts it, and I think this language is so significant in relation to this, or what I'm just going to try to explain, that mundus inositus est in manin. multus in maligno positus, that means the world appears under the square of the dead, as a result of the form.

[40:36]

And this thing also, of course, extends, we know, to the universal dominion, the universal and for the exorcism. Today, non-Muslims quite know what to do about the exorcism. These memorial services. And therefore, the monk, you see, alone, only Christian, alone, we can't say that one, Yeah, he won't play alone. Why does he go into the desert? Why is he in the Holocaust? Because he's not a member of that society. And to see that entire society, that entire world, and that world is a society, their parents killed them. And that still is not the same. Do it. And everything leads, you know, and of course our daughter has spotted that bulge, that part of the new morality.

[41:48]

The new morality is that you have to be able to leave your father and leave your mother and leave your sisters and brothers and all, and follow Him. That is pretty much the unknown one, isn't it? So, therefore, in the modern stage, you know, in this specific radical era, therefore, it's horrible to pretend that this fugitive movement is, in this context, you know, it is that, let us say, radical protest against the devil and his thoughts, and his will. In that way, if this endeavor of Zingy is a lawful cause, they all cannot resist as they were galling up against the Lord. world has that instinctive hatred for the war, you see, who comes with no manners, no hands, who deals victoriously over the world and over it.

[42:56]

So in that way, now we should always remember that, that our living environment, the enclosure And that is the reason why, for example, since Benedict, you know, walks on this enclosure, he wants to exclude, of course, all the elements, you know, that belong in our signs of the devil's dominion.

[43:21]

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