And in the revolution, it's just actually, it's not really going to change and change. But in the times of new fiction, there is a lower problem. Now, there are some laws in the sociology of new fiction. Remember, I'd say for the others, each period of mutations, And it's very good to have Poseidon. It's very important to move the flag. And tomorrow they're continuing, you know, we need museums. They don't have any money to have Poseidon, you know. But of course we can't leave one museum and control that rather than Poseidon. But in the same time we need new statues, it's a piece, you know. just mothers under a small plant.

[01:02]

They'll stop, and they'll still belong. Well, in society, it's the same. In each nation, we can see, but for far, it's good, and it's good. The other guys, good for everyone to remember how it was in the beginning. But now, there are new species, and it's very clear also that the religious Religion is the normal refuge of the past, particularly the ritual. Hence, the important day of a certain sort of cultural in the sense of faith, the collective memory of people, takes refuge more easily in the ritual. And that's why we have to be more courageous in the religious time or field of evolution than in many others. In many others, the mutation has gone.

[02:04]

Political, economical, psychological, everything, you know. The religious depends on themselves. And we have to practice a certain aspect. And the third principle of this is to come to check and to consider myself. Concentral mutation. To access that, we are sure that the future will never be anymore as in June. And that's why in a time of mutation, it's not sufficient to change. And all that category is needed, which is, which is in Norwich. Doing the right means to create. So if not sufficient to share a little thing, to ask you, we have to create. And that means imagination.

[03:07]

Yes, yes, correct. And that's what it means. Oh, powerful means to create. And that is also why, as I said already, I'm a very Japanese historian, I'm not a theologian, I'm limited to my little discipline, but I think it's my head. Namely, history is a means of discernment, a means of what people call today hominage. It's history which helps us to keep what is valuable in the past, and to create, to innovate music. And it's not just, that's why we're in English. It's great of innovation, of creation, of tradition, of transmission, of p-day, and of imagination.

[04:16]

And we must concern that in all the religions, and I must say that to the religions, it's kind of much in alphabet, on very own. It's very comforting to see that the Buddhists and Hindus are all looking They have the same problems we have. The problem of having, the problem of Garnac, you know, the problem of adapting, the Aureum, the Seas groups of the time of Buddha, two other countries of the time. And I could notice each time they were looking towards. You were the first to change, you were pressing, you were picking, you were performing. So we have to do it, and they do now.

[05:20]

And somehow, you see, they even come to our monetary policy. You see us in the monastery, you see all what we do. So I think we are not at all to blame our youth. It's still the most progressive religion in the world. But of course, it's not easy as we are always to keep a real balance between all these values the social evangelical receive from the past and all the new values of the present, but which are not clean, which may be undict and convict. maybe, and surely are human. So we are doing the gifts of this sermon, of better. And to illustrate that, I could show you an example. Last time I was in Africa, they gave me this letter of Africa. I don't know. [...]

[06:23]

And I can't believe it's sort of a symbol of Now, after that preliminar, you know, I would like to purchase how important they are.

[07:24]

Important is this problem of discernment, of balance, of the old tradition, which is not traditionally, but which is transition, active, present, living, transition. How timely is it? The actuality of this problem and this solution. for the interpretation of Christian tradition in general. But I have worked with many examples from the idea of God not practiced in life or in monasticity within monasticity. Is God a father? What does it mean? Is it a psychological projection, paternal And, you know, today our... our... to work in crisis and every paternal image is submitted.

[08:28]

So if it's just a paternal attitude and dominating and all that, many people are out of intelligence that's puzzled. In this, I think, more in the beginning, I think of the political terms that's the only way to reconcile values, time, values, development, values, time, even in multiple ways. of Israel wants to tell them you have one father. So the idea of fatherhood may have many, many problems influenced by excessive control for this. And when we think of plasma as fatherhood, we immediately identify the patriarchal form of government. I'm not sorry, but many societies are patriarchal. And so it might be different, you know? Now, is God, when we say God, Father, and so forth, is God masculine?

[09:29]

You know the book of Father, I think it's from the German tradition, God as woman and woman and God, you know? There are many conditions in which God is a woman. At least, I think of God, because he's no more a woman than a man, because he's just a daddy. At this time, we attribute a section, you know, a division, it's a limitation, you know. But God is a totality. So if you project a male idea, you know, also to project a female idea, you know. And God is all this totality of riches. I'm not going to enter into that problem, but that problem is very common to them, in India, where there are important traditions of God as mother, you know. but still a mystic woman like Lady Jordan of Norwich, you know,

[10:43]

That is Tongvi's idea, not only of the modernism of God, but the modernism of Christ. And of course, if we are a patriarchal God, we are a patriarchal church and government. So it might be different, you know? And let's say, for example, the one we call our native. In the coastal, the only source of the category he belongs to is slavery. From the Annunciation, now that you know, I am the servant of the United States. I am the slave. All is it that from the lowest category, she's back to the liners. She's become an empress, a queen, a general of army, and I'm okay. I've gathered 50 titles. executing to marry a power, political, military, political, and everything.

[11:45]

How is it that? Because the feudal society just projected a feudal image of lady, our lady, then so-and-so, lady so-and-so, the white flock, so-and-so, on marriage. And so we feudalized marriage. And in contrast, whether there have been a queen or some sort of people, it is not terrible. So now we have to be feudalized. And with the value of humility, and reform, and character, and I was going to say virility, but with whom we own, we have humility, and marriage, but the military will, and the great cause she had in the rancho, and just without presenting too much our political company. And you could go through many of those, There are many elements that come from the Byzantine law, from the Roman law, from the Caucasian society, feudal society.

[13:10]

Roman canon law, absolute to sign. So he said about, I don't know what was the God said, but he said there is about 80% of historical cultural God. That's about 20% of evangelical. So we have not to swallow all and having the same value. And of course, you could go through many, many examples in further interpretation of religion, of the Christian religion in general. But of course, for the evolution of Juanito's life. And the encounter of Monaco is very important. Juanito's life appeared in various forms, at various periods, various countries, maybe in Europe, in the Mediterranean world. But we have not the right to identify neither the heritage of life in general

[14:11]

nor in particular carries with the historical realisation in which it was necessarily involved. The very clear example is, for instance, the Gupil of St. Teresa of Canada. If you are interested, perhaps tonight I could show you after a lot of time at the New York area, contemplative, They were in the tent, so that then the Married Old Sister of High meeting, so that was their plan, you know. I mean, serving up slime, very beautiful slime, of the life of St. Gerida. It was presented by conditions of her life and her life. So exactly. And then I will throw another tent that I would like to go through with you, and I hope to be concentrated, particularly for the Calvary meeting next month. You know, you know.

[15:11]

My Terminite French father, who last returns a generation of the Terminite sisters in France, gave a wonderful paper, too late, ten years too late, but at least, tell me, look, now, on the condition of woman in 16th century Spain. And that is a problem. Oh, I thought it was different for people. coming from the country to see how the women were language. And just because it had been occupied during almost a thousand years by Muslims. So all the Muslim objections of what is a woman, how to understand a woman, well, in terms of that, they absorb that normally, that belongs to your culture. But it's not identified. So if you understand that, you're absolutely right. But I think many examples like that are more revealing that general consideration.

[16:14]

It's important for the evolution of the religious life. And also, of course, for the encounter of Monat, which is today very timely, as you know. which is a part of the encounter of religions. Because in the most religions of many parts of the world, except the West, are very religious, or Africa, or Asia, or Louisiana. But simply, in the year 2020, about this new development of genetics or electronics we've been invented in 2014, 2016, about 2012, certainly we can foresee in various areas.

[17:20]

In demography, for example, we don't. Now, the problem is, what can we foresee in the field of religion? In religions and, for our followers, churches and church. I think it's not a dream. Well, there are a book of honor, which I didn't read, but just so increasingly, again, I don't want to go with the church in the future, something like that, you know? But from in theory, it's called the honors, prayer, new church. And also, I had a good place to say, the future of God is in fact, the future of my friends, Nizza, you know, praying this on the church. do a whole sort of prospect approach. Now, what is common to understand what I mean of this book, but, you know, if you're a bit of a historian following a line of revolution, myself, you see, I'm not surprised of everything which happened, because during the war, Second World War, 42, I, in the book of

[18:34]

But they called my attention and we thought so that everything would change about along the line. It does check. So, nothing unexpected. No. Well, the religion often was just magia or easing in waves of truth or manipulating God and putting euphoria on the human project. paying, you know, their goods, you know, and their possessions, again, their scientists. So, there will be, we are surely going towards what I now call a modern diaspora, like knowing it. But there will be less people having a bit, they didn't feel it. Therefore, less history. But what we are losing in Christ, we are gaining in Christ.

[19:42]

Now to have a religion to the living God supports a free personal church, not just belonging to a society, being baptized, belonging to a family, automatically we are Christians. I know we see what it means for people who are not Christians when they look at the West and what they do. in Asia, wherever you're going to be of people and so forth in the world, is that today's vision. So now, today, this gentleman did the fact of this, and I think that's very close to what the gospel is, the letters to foresee, you know? It has never been said that the majority should have the money in the politics of government research. They won't choose the world for us. So a minority showing, however, few people were voluntarily accepting the obscurity of God and the greatness of God, and therefore all the exigencies of having a God and living according to him.

[20:48]

And that will apply not only to Christianity, but there are already less Buddhists, less Hindus, less everything. ... ... ... Now we're going from the east, and digitalization coming from everywhere else, and so the tradition of Asia has to be in a good time. But anyway, we can see that the future will be a future of less people, and there's a way to look at more personal and more physically,

[21:52]

After a long personal think of decisions and judgment, more knowledge of sin, and problem learning of the doubt, that I will fix the style of the forms of congregative or religious life, we can see already in that, because the future aspect of the dream, it will be mainly marked by a greater insertion in the real society. not so much about addiction, complicated, but war in certain, therefore a morally own poverty. I don't mean we have to get rid from separation. I think that religion and the second law of the individual are dependent on self. But separation doesn't mean war of so many things, doesn't mean so many kids, doesn't mean so or not. I don't think the Chinese friends always, in fact, with the healthy people in the natural areas, we may have where the real people heal, heart, where the action is, you know, real parts of monastic life.

[23:02]

So more instruction in the real life of the real people in the real economy, more poverty, more simplicity, and other things, afterwards, more evangelical. So I think we ought to be very optimistic in the future and in our future, but different. So I think we ought to be honest. Thank you so much. Thank you. Thank you. For this moment, the right to most specifically that a realistic way of life, I won't speak of a lot of issues, but a realistic way of life in general, is a work phenomenon.

[24:13]

A dimension of human life present, and that is, in all the rest of the civilizations, of good and culture of my kind. Dimensions of human religious life, of religion in the dimension of human life, and regions of the form of Monastery. Also, we shall see as well, also other forms, but what are the main forms, and in fact, the most frequent form in or structures of

[25:18]

organization of life and observances. But now, let's have to discern what is the basic phenomenon which is common to all these forms of monasticism for all the ancient and all civilizations, that's monasticism, Christian and non-Christian. And It seems to me always know that the key concept which applies to all of them is the concept of marginality. You know, that marginality is very much elaborated today among sociologists, psychologists, even that it's accepted in a rather sophisticated distinction between marginality and liminality. For it's a certain process and liminality has to be

[26:20]

But anyway, I think the concept of marginalization of a purpose world, namely, that it's very, very easy to understand, which means when you have it there, you know, you are in the margin. You may be in the margin. So there is the there and there is the margin, and there is the space out. So, to be marginal means to be there. Not to be properly identified means to ordinary society, not to be outside, just to be around, you know. It belongs to it without being exactly the same. And again, we find the problem of being in a difficult balance that we live. We all know that a bit of Africa there. Difficult balance between the page and out of the page. But, ...

[27:53]

of training, preparation, la bichette, a certain ritual of insertion, fabric commitment, initiation, usually and frequently at least with a sponsor, symbolized, actually in a new sort of relationship with the divinity and with the group, the divinity's extent of. Impressions are The law of the community of the stewardship of penalty, one of which is frequently the exclusion from the coach, and probably, or permanently, and not important in the demographic world, like mine, or certainly, of excommunication. And to check that, there is an observer, which is... You know, opening of conscience, with Rashi, with the abode, to the spiritual father, or a public avowal of infections.

[29:03]

And thank you, of course, and thank you. But when it's lost, when it comes out, it's like civil war, I think, every new war, you know, all of them, and each one says, I have that, that's not better, that's not bad, but at that. So you see, that the fact of receiving a new name, the fact for many, many communities of having a community of women that is a dormant monastery of the tradition of women, just earlier. There are many, many forms of being similar. And now, that's bringing the problem each other.

[30:15]

very clearly formulated three years ago in an article on the Review for Religious Life in 1973, which is the highest term again. Christianizing religious life. If religious life is not in itself something Christian, is not an original Christian contribution to the history of man, There may be some non-Christian element in religious life. And it's normal. But they must become predominant. So we have to Christianize this religious life. And... But Christian shows in fact this. And so we have to see. Oh. Now, I said that the basic phenomenon is marginality.

[31:18]

Monks are essentially marginal or if you write it like eccentricism. There is a story where I mean excellent or proper, possessed, and often that means to be a sort of anti-society or anti-culture, anti-religion. No one is a strong religion, but it may lead to, if he goes and drown, maybe a long time. And so, it is spontaneous, marginal. And we find out very clearly in, for instance, in Buddhism, it is not aware of protesters against the economic new society. and so forth.

[32:20]

So it was important for us to notice the fact that the historical fact in Christianity of these phenomena of marginality and the first modes in fact were sort of really sort of history. The first Christian modes to the start were end of the third century, then in the fourth century. But then, you see, almost everywhere. The first historical evidence he had is of a monk called Antonius. Hentony, St. Anthony. You know that first story, he told his name, St. Anthony, where the St. Anthony ever existed. And after all, he does not tell famous. And he brought out his life as the leader. Bye. Bye. Bye.

[33:20]

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