He began by a long quotation from the book of Baruch. The whole first paragraph, Alinea, is from Baruch. the quotation number one. But you can read it with having the koinonia in your mind, the community in your mind. Here, O Israel, Israel is both Israel and is also the Pachomian congregation to whom he is applying that text. He will say it around. That was said to those people, but we, so we is always in his mind. So here, O Israel, the commandments apply. This is the period where some of the monasteries, at least one, are going away from the commandments given by Pachomius, the rules of Pachomius.

[01:13]

So, here, O Israel, the commandments apply. With your ears, receive and understand prudence. How is it, O Israel? Something happened in the congregation that was on 14. The love and peace and serenity of the time of Pachomius. does not seem to exist anymore. So, how is it, O Israel, that you are in the land of enemies? You have grown old in a foreign land. You are defiled with the dead. You have done laid with those who are in hell. And you have pledged the fountain of wisdom. For Jesus, the fountain of wisdom, is what has been given to us by Phacomus. His way of life, is rule. If you are to walk by the way of God, perhaps you will be living in peace. We remember we read the Catechism of Theodore when he was called in by our Jesus, his first catechism, he said, you remember the old time with our father, when we were faithful, we were living in peace and love.

[02:28]

So the same expression here. Perhaps you will be living in peace if you have been faithful. Learn then, says he, where your prudence is, where the strength of your glory and virtue, where your understanding is, where the light of your eyes and of peace. Who has found out her place and who has gone into her treasure? So that's a quotation from Baruch, and now he will apply it in a clearer way to the congregation. Baruch said these things. on account of those who were led into captivity into the lands of Babylon and of their enemies, because the Israelites did not wish to take the commands of the prophet. Always insistence on the command of the prophet. And behind the prophet is Pachomius, of course. They forgot the law of God, the law of Pachomius too, which was given then by Moses. Therefore, God brought upon them pains and punishments.

[03:35]

They are their pains and punishments who are going to allow it. Sending them under the yoke of captivity and teaching them as a father correcting his own son. He did not wish them to perish, but that corrected by penance, they might be saved. The whole trust of the poor will be written to penance. corrected by penance, they were saved. So now that will be applied more clearly. On that account, one should remember the words of the apostle who said, if he does not bear the natural branches, neither will the spirit ask, who will neglect to fulfill the command of God. All these things happen to them in figure. However, they are written for our correction upon whom the ends of the world are caught. They have been written for Israel, but they have been written in figure for our own correction. Those people, Israel, were, of course, transported from the city of Judah to the city of the Chaldean.

[04:41]

Their exiled from one city to the other, changing place on earth. We, we are right, we. We, on the other hand, if God sees that we are negligent, negligentes, negligent, May lose our city in the next world. That's not going from one city to the other, but it is in the next world that will be exiled. And surrendering happiness, be handed over to captivity and punishment. So hell is a crisis of captivity. The trouble is that it seems that we don't come back from it. Losing eternal joy, which our fathers and brothers scarcely acquired by their labor. So they carefully acquire it through all their labor. So if we don't do those labor, we don't have any chance. So it goes in this way. I want to read it in paragraph 3. Beware of pocketfulness.

[05:44]

Remind our Father Pacumius. And let us fear the Lord. The end of paragraph 3. But then paragraph 4 is very important. Consequently, as a consequence of that picture, let us examine our way. Let us be aware of what we are living. The self-awareness is very important. Let us be conscious of what we are doing. Let us examine our ways, enjoy and judge our own progress, our conflict, our own steps. It is just a little nuance. Let's examine our ways and judge our steps. Let us then return to the law. Idea of conversion. Let us return to the law. That's conversion. And if I return to the heaven, I will have to battle with our hands.

[06:48]

So, I'm going to explain what I explained, the way the good thing that So the raising of hands was something quite frequent. And it says, let us raise our power with our hands. our hearts together with our hands, so that, on the day of darkness, God enables our help. So I'll pray that my friends do something on the area, formal and external, but the path is the unity. We will then not be ashamed when we speak to our enemies in the church. Psalm 126 says, But rather, we will be working with the most of the groups that the people who are catching some fruit may enter.

[07:52]

who are those who will enter, those who have kept justice and truth, who have been faithful to the law of the Calimonia. Two weeks, two, apart, usually apart, through the council, again. And two weeks, two, cancer, because we are vulnerable to new order. Let us deny the rule of the law and go out in charge to rule the law. And let us not forget lest we may forget that men are fully charged with us, when there is a man who thrives from the land. But if I forget that men are fully charged with us, unless it is the man who thrives from the land, who is told to him, it will be, and then there is a non-association following that. It will be like a football field. near the water. So if we are still closed, that man, that's what we will really be supposed to do.

[08:59]

So the host of the hostility will be allowed. That's near the water. And we will send out this group to the master. So it will have many descendants only around hostility. To pretend like us, that man, that's what we will really be blessed by God to host hostility. We will not feel the coming of hostility. We will have And so, let us remember, once again, our sense. Number five, our sense on how we have deserted the rules. Let us be careful not to condemn the things which we have committed. Here, we have committed a sense. And it seems that it was a good time to have a foreign monastery, and one abbot, a colonnist, who has a convent of its own organization in Edinburgh, at least not a church.

[10:10]

But it is a collective, and also it just tells us, we will. It tells us we will. This is a wonderful monastery. I don't say that for all of you. because not honestly we do those things. Yes, that counts. But within our hours, we are all responsible for what we've done in our community or in our congregation. I just think of course not to condom this thing, which we are committed. Let us meditate with them in their hearts, with the comments of our Father. Sorry, that's a terrible thing, but let us meditate. Meditate with an English talk. So that the rules, even if it tends to be a drawing rule, something that has to be approached with the talk. And as we meditate, the rules and limits on those here. And that's been given to us by Dr. Mary, who lead us through a spiritual life, lead us through God.

[11:12]

And so we have, it is only two other talks, and it is your talk, but you can start with the community. of our father. Not only the reading in Christ, but also suffering for him. We know that Mr. Weaver still suppressed our mouth in the In the Greek, the people that are going to say, it's Christ, the world. And in other words, your life is a land to my youth and a life to my past. I just want to talk about the history of the world, the movement of the world.

[12:14]

It's a land to it. It's a life. It's only a path. It's a land of the path. And then the rest of it like that is more or less the same meaning. Number six, it's just the path of our living. How high can those who found those children find that in being followed by the rule. It's time to talk about his grandfather, and we're still talking about him, acting patiently. God is patient with us, respecting our own business. I'm starting out to hear again, , or Latin for . And remember that in the .

[13:16]

I think that it's written to us. It's true, good God. I'm with that from our past. But we have to destroy us. We're not worth it. We have to be worth it. No, that's bad. We're worth it. We're worth it. That's what I'm saying. Calling us to Medanayaghan. There does arise when I will teach me. I keep them there. Because our adversary, the devil, as a roaring lion, is looking for someone to do good. You remember our short reading of content, the fact. Whom we must resist curiously, knowing that our elders came out of the same trouble, referring to the elders. Important. Some people... before us went through the same struggle.

[14:17]

If they could be the winner in the struggle, we can too. We have to follow their example. Therefore, let us not paint in the boring and sowing. We have to sow the seeds of virtue if we want to harvest the fruit. virtue, of the fruit of the Spirit. Therefore, a physical struggle is to keep and to cultivate the fruit of the Spirit that's been given to us in the baptism, which are all the virtues, so that the little will not pluck them out of our soul and put instead the fruit of the evil. So we have to throw and cultivate the things of virtue, so that in the future we may be able to harvest happiness. Let us hear Paul teaching us. You who are persevered in my teaching, learning, zeal, patience, and persecution.

[15:25]

Pachomius is from time to time in the text compared to Paul. There is one text in the right. It says that Pachomius is our father. in any faith, just like Paul, because he's the one who has engendered us in the love of God. The one who teaches us is our Father. Following the example of this thing, let us remain in that which we begin, having Jesus as our leader and guide. Paul, Jesus. Jesus is our leader and guide, and the others are just mediators between us and him. The next three lines are very obscure. That's so important to getting to is to understand the hair of our head in a figurative way.

[16:28]

But anyway, the outline of our view was beautiful. Number seven, then he is speaking to the superiors and the housemaster and reminding them that they should take care of the people who have been entrusted to them and take care of their bodily needs as much as of their spiritual needs. And towards the end, the second part of the book of Jesus will arrive to the sin he is really thinking about, the monks who are trying to have their own prostitution and to acquire more and more prostitution for themselves. But it says that the reason for that is that the superiors were tending to themselves, were taking care of themselves, were not giving to the brothers what they need.

[17:31]

So the superiors have to be considered as responsible. It is because they did not take good care of the brothers. not the brother's prophet to take care of himself. And so he says at the end of the first paragraph of number seven, both spiritual and carnal food alike must be given, and no occasion should be given for megalithness. Same thing in Bakomi, that no place should be given for murmur. If the superiors are those who are in office are really giving the brother what they really need, both in the carnal food and spiritual food, then there is much more chance that the brother will be faithful and not negative. And this is clear at the beginning of paragraph 8, that we are not superiors for ourselves.

[18:36]

There are some who pretend to live according to the commandments of God, but they are watching out for themselves, because they are tending to themselves, taking care of themselves. But you see, in Russian, it's difficult to say sometimes. I can then say, in a deep thought, taking care of themselves. Speaking in their own interest, they say, what are others to me? I seek to serve God and to obey His commandments. What I will do does not concern me. I think that's a sense that we can hear very often in my story. I'm faithful and the Imam can fulfill my egoism. But what are the others to me? We can secure their own responsibility. Because each one of us is responsible for each one of the others. Not only for the material needs, but for spiritual needs too. Paragraph 9, that we have to, the superior has to teach the others, not only through words, but also through example.

[19:46]

And so, O man, he's speaking to the superior of the monastery, and so, O man, warn without ceasing and teach what is holy to each soul entrusted to you. So the two of the roles of the superior who are, is responsible for faithfulness, disciple, and teach also. You have to see what is the Word of God. Teach what is holy. And to each soul. So that the teaching has to be adapted to each one. Because I made a kind of objective teaching, which has the knowledge of God used for all the times and all the places and everybody. Teach to each soul, each one in particular, and trust it to you. You yourself be an example in good work. So speak definitely in your work, but in your example. We are both an example. Beware, especially, that you do not love one and hate another.

[20:51]

No exception of person. In all things, show an equal concern for each one, less perchance. The one whom you love, God hates. And ye whom you hate, it be love of God. So the meaning is that what is in the heart of man, you don't know. Only God is in the heart. So you have to love everyone in the same way, with the same love. May you agree to no wavering for the sake of friendship, repressing the one and advancing or upholding the other, and by this letting your labor be loved. So there is passage, there is space for friendship, but it's not because you are more kind to someone that you make privilege to live. Everybody is equal in front of God. So you are to love everyone and be just to everyone. And just as in St.

[21:58]

Benedict, there is St. Pagomius, the R.C. Asius, reminds the superior that he has to be accountable to the tribunal of God, paragraph 10. Things of God, God's tribunal. How those to whom the care of the brothers has been entrusted will prepare themselves for the coming of the Savior and the dreadful tribune for midoloso tribunale. So the first thing they have to prepare themselves to is the coming of the Savior. It's at the tribunal which is in the forefront. It's the law. Savior is coming. But he will come for judgment. So we have to be ready for his tribunal. If to give a report of oneself, I would suggest that if to give an account of oneself, he's full of danger and fear.

[23:02]

how much more painful it would be to answer for the fault of another and to fall into the hands of the living God. There are many texts in the rule where it is said that the superior is responsible for the sin or the... failures of those who are under his jurisdiction. The third paragraph of this page, we know that all that was written in the law and foretold by the prophet was predicted for us. Our Holy Father also instructed us that each of us will be held responsible and will have to give a reason for both our actions and our mission. You can go, for example, to Precepta et Instituta, second series, number 13 and 17.

[24:11]

Let's read 17, for example. If all the brothers living in the house observe that their master is very indifferent of chastising the brothers insensitively, transgressing the measure of the monastery, they shall refer to their father. and the master shall be chastised by him. The master shall do nothing but what the father has ruled, especially in any new matter. For in customary matters he shall keep the rules that have been passed down to the monastery. And 13. If the master notes a transgression in his own health and does not chastise the delinquent immediately, or tell the father, he shall take the due punishment himself. He is responsible for what is being done in his health. And if he does not take care of correcting that and punishing if necessary, he will receive the punishment. And if he is himself indifferent or trespassing the brothers insensitably, then the brothers will judge him and refer him to the father, and he will be punished, punished by the father.

[25:25]

But there are... Two of those instances in the projectile judicia, there is a whole scheme which is foreseen and the way that a member of the heart will judge between themselves and their father if he is not leading them according to the rule of the community. It's very democratic. But it is the father, of course, who will have the last word and will be the one who will punish him. but it is the responsibility of the brother of the house to see if their house martyr is faithful to the root. Number 11 is very important, because he has been speaking up to now, especially of the heads of the monasteries and the house martyrs, and he says here,

[26:26]

What I have said up to now is for everyone who has any type of responsibility in the community. And later on he will say, I speak to all the brothers with her. Number 11. From all these facts we learn that it is necessary to stand before the judgment seat of Christ and be judged, not only for each of our deeds, but even for our thoughts. After the account of our own life, we must give a similar account for those entrusted to our care. That's very demanding. We have to give an account for our deeds and our thoughts, but also for those who are entrusted to our care. This recording must be heard not only from the superiors of the houses, but also from the heads of the monasteries and from each of the brothers who are recalled among the people, since each must bear his own burden and so fulfill the law of Christ.

[27:36]

So when somebody accepts an offer, he doesn't accept an honor, but he accepts a burden, a responsibility. He accepts a situation in which he has to be accountable, not only to the community, and to the Father, but accountable to God for what is being done under His guidance. That's the reason why, in the text we have read in the narrative, complains of the fact that, and is surprised of the fact that the brothers are now beginning to have power to answer this. Not only against humility, but that's stupid. They are running after trouble with God. And then it's enlarging more and more his scope and paragraph 12.

[28:41]

He is speaking to all the brothers. Not only to the heart and the house masters and all those who have the responsibility to but he is speaking to all the brothers. And so, dearly, beloved brethren, who follow the life, the vita, and instruction, the precepta, of the synagogues, to all of you who live according to synagogic life, stand in your determined purpose, proposito. Proposito means that your commitment to what you have decided to live. That's your profession. Propositum is very similar to professio. End of side one. Please turn to the other side. It's very strong. It's our aim in life, the aim that we have, the end that we have given to our life, our propositum, that we have decided to do.

[29:43]

And once we have made that propositum, there is no way of coming back. we are unfaithful if we do come back. So stand in your determined, propositional purpose, and fulfill the work of God. Apothei. St. Benedict restricts the meaning of Apothei to the divine office. He has used Apothei as the technical term of the divine office. But in the whole literature before him, Apothei was the whole athletic life, the whole of physical spiritual life. So, and fulfill the work of God. So that our Father, Michael Muse, of course, who first set up the chenovia, the chenovitic life, more than just the monastery, set up the chenovia, so that our Father may speak joyfully to the Lord for us. So, our Father is in heaven. And He can be our mediator.

[30:45]

He can be our advocate. part of God. But he will be our advocate if we are faithful, if we live according to our propositions, if we live according to the life, style of life, lifestyle, and the preceptor that he has given us. And he will say to the Lord, they are living just as I have trained them. He will be very proud. So if he can say that, he will be a good advocate. Indeed, the apostle while still living, said, I praise you that you remember me in everything. You see the parallel, the content between Paul and Pacomius. Our father, Pacomius, will speak to us, to the Lord, and says, Indeed, the apostle Paul, while still living, said, I praise you that you remember me in everything, and you are keeping my ordinance just as I have handed them unto you.

[31:46]

And now it will take one by one each one of the superiors. Number 13 is you, the superior of the monasteries. Number 14, you who are the second in the monastery. And number 15, you who are the superior of single houses. And then number 16 and 17, they are about the same. Number 18, you who are the second in each of the others. To pay out the mastery, the second. To pay out the heart, the second of the heart. Maybe we'll come back to those places. They're beautiful, but for the time being, we'll just go. You know, 19 is all you bother. So he has begun by superiors on each one, and then he said, all of you bother. Once again.

[32:49]

Number 20 is about chastity. 21, 22, 23 is about renunciation to personal property. And then let's go to number 31, which is really the reason or the occasion for that text. And at the end of paragraph 30, the last three lines, it says, The institutions of our Father being destroyed, the forgetfulness may creep in, and we may neglect by our vice, the mediating Mediatorship, I will call mediator, it's mediatora. It's a very surprising question.

[33:56]

Mediatorum Dei et Facturo. So, it must be on me back home. So, he says, we may not neglect, by our vice, the mediator of God and of the Saint. So, if it is the mediator of God and of the Saint, nothing can be tried. I think it's back home in the context. So, 31, what fruit or what sign of God's precepts is found in us? So, he began to be more and more personal and speaking from the bottom of his heart with all the grief that is there. What fruit or what sign of God's precept is found in us? Uh... Or for what promise do we fulfill at that? I must agree that the Latin is rather obscure.

[34:56]

In quo professione in preamult are apta. So I will suggest the translator or in what? Are we being faithful to our promise? No. But that can be a question. What fruit or what sign of God's presence is found in us? Or in what are we being faithful to our promise? I can sell different translations and each one has its own way. So that means I will make it quite unclear. It is not so important. Did we not give up everything? Shall we then be subject to other things? So that's the thing he is thinking about. Since we have given up everything, why are we going to be subject to others? It is asked of us, once or worse, are they not from others? For each one seeks what is useful to himself and not for his neighbor.

[36:09]

That's absolutely contradictory to the whole idea of the phenomenon. to add everything together, to be responsible for one another. Each one seeks what is useful for himself and not for his brother, so that even today Ezekiel, as if alive, trespasses us with prophetic warning, saying, There were traitors among you. A son dishonors his father, and a father blames his son. What shall we answer on the day of judgment? What difference will be will we be able to show for the last time? And then, paragraph 32, he says, well, 31 has been quite hard, and then he says, I do not say these things about all of you, but about those who contend the precepts of our predecessors. So the way of life that we have received, we have received it from our predecessors.

[37:13]

the elders who live in His life. And through the inspiration of the Spirit, through the grace of God, they have established a way of life. And those who are giving in to the temptation of avarice are contenting the precepts. And precepts is more than just the law, the way of life. It was much better for them not to know the way of holiness. But that way of life is the way of holiness. And it was much better for them not to know that way of holiness than knowing it, to turn back from that which was given to them as a holy commandment. So they made their propositum, their purpose, their decision, but then they went back. And this is much more serious than if they had not known it. Concerning men of this kind, Jeremiah wrote in Greek, That the Lord takes some very money out there.

[38:14]

And then paragraph 23, what is left to us now to do? We have sinned. It says, not all of you, but it's a collective sin of the saints. We have sinned. What do we have to do? For all this reason, let us return to the Lord. The conversion, the whole trust of the book is to count. the convocation for conversion. Let us return to the Lord, our God, so that He will hear us graciously when we pray, since He exhorts us daily to be free and to know Him. So if we are taken up with greed and avarice, we are not free. So we cannot pray. But if we are free, we can cure our heart. Those who are pure of heart, they see God. So they know God, they know Him.

[39:18]

And then we can pray. That's where He says, return to me, and I shall return to you. So we have gone away from God. God has departed from us. So if we return to Him, He will return to us by giving us the grace of metanoia, conversion. Again He says, Return to me, revolting children, and I shall be your love. Ezekiel likewise calls to witnesses and says, Why do you die, O house of Israel? I desire not the death of a sinner, but only that he may return from his evil ways and live. Our Lord, the most merciful, as well as the source of all goodness, cries out in the gospel and testifies to us, Come to me, all you who laborer and are heavily burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am gentle and humble of heart, and you will find rest for your soul.

[40:19]

Very full of beautiful quotations. Let us consider that the goodness of God calls us to penance. It's the goodness of God that calls us to penance. And that holy men incite us to salvation. Holy men, those who are the prophets of the Old Testament, of course, but also those who have been in the congregation before us. Let us not pardon our hearts. The purity of heart is also the openness of heart. Let us not pardon our hearts. Nor store up wrath for ourselves in the day of anger and of the revelation of the judgment of the just God, who renders to each one according to his works. let us return to the Lord with all our hearts. It comes over and over again as an antiphon. Let us return to the Lord with all our hearts. Calling to mind the words of Moses, if you return to the Lord with all your heart, he will cleanse your heart and the hearts of your children.

[41:29]

We have to return to the Lord through... works at justice and works at conversion. And then the Lord comes to us, returns to us, and He will cleanse our heart. He is the one who can cleanse our heart. We cannot purify our hearts ourselves. And one of our children, the members of our communities. So now that we are seeing context, we may come back to what he says to the different group of superiors. Number 13. He speaks first to the heads of the monasteries.

[42:34]

Now you, who are heads at monasteries, be careful to show all concern for the brothers with justice and fear of God. Your responsibility is to confer to the brothers. Do not abuse your power in pride, but in everything, show yourselves and examples to the plaque under you. So you have to teach first by the example. And since the essential dimension or feature of community life is the unity and the uniformity, too, as a source of unity, so you have to show that in your example by caring for each one of the brothers in the same way. So be an example to the plaque under you. just as our Lord showed himself and modeled in everything, who put or made his families like sheep or like a plot, so that you may be merciful with the plot entrusted to you.

[43:45]

Merciful means full of mercy, full of love, full of compassion. Remember the motto of the apostle. I have kept nothing back unless I should fail to announce to you the complete will of God. This is very important for Falconeus, to do the whole will of God. If we are not faithful in everything, we are not faithful at all. If we sin in one little thing, then we give to the devil the possibility of becoming a master of our soul. Somebody asked me about the meaning of perfection. I was going to speak about that here. The perfect is Thileas, the perfect man. But the one who is perfect, does that mean that the one who has no longer any little shortcomings and so on, a little ideal man, but is the one who has a right to easily

[45:00]

It means that he is the one who is accomplishing the whole will of God. His way of accomplishing it is something which is always in the state of progress, of course. Always progressing toward God. But to be perfect is to follow all the commandments of the law. is to do the holy will of God. And of course, as human beings, we always do it imperfectly. But perfection is in the tension of our God, and not putting aside any of the commandments. There is an interesting thing in the life. One of his Catholic cases explained that our Our soul or heart is like a house where there are many apartments, 100 apartments.

[46:08]

But they are all connected to one another. You cannot go in one without going through the other. And so if you let the devil enter into one of your apartments, he is the owner of the whole house because all the doors are open to him. If you lose one food of the spirit, you are in danger of putting out of them. I felt less I shall fail to announce to you the complete will of God. Also, I have not ceased teaching and exhorting everyone of you publicly. Everyone. See what love and tenderness there was in the land of God, who not only was solicitous for all the churches, but was weak. with the weary and boar suffering in everything. Here you add superpole, the image of Paul taking care of other church, and the image of Pagomius taking care of all his monastery. He does not name it.

[47:11]

The quotation, of course, refers to Paul, but Arceusius seems to be referring to Pagomius. See what love and tenderness there was in the man of God, who not only was solicitous for all the churches, all the monasteries, but was weak with the weary and bore suffering in everything. Let us beware, lest someone shall be scandalized and fall because of our negligence. Let us not forget the words of our Savior, who says in the Gospel, Father, of those whom you gave me, I have not lost anyone. That's a beautiful text. And then you see that the superior is considered as fulfilling the same role as Christ. Because he will, the one who has a responsibility in the community, will be able, if he is faithful, to say to the father of those whom you gave me.

[48:21]

The very words of Christ. I have not lost anyone. It does not despise any soul, lest through our harshness he perish. So there's a care and concern for each one, any person. Why? Lest through our harshness he perish. It does not be harsh on anyone. If anyone should be lost on our account, our soul will be held accountable for that soul. It's very benedictive. Our father was accustomed to impress this upon us constantly. Let's see an example. Instituta number 13. Well, I read it a few minutes ago. He used to warn us, lest that saying be fulfilled in us, everybody oppresses his neighbor. Also, if you bite and devour one another, watch out that you do not consume each other.

[49:25]

From this it appears that one who saves another soul is the guardian of his own spirit. So one who saves another one is saving his own soul. One is, it can be considered responsible for the lust of another soul is losing his own soul, his own life. Now that was about the superiors of the monasteries. Now about the seconds, that means Those who were the assistant of the father of the monastery. And I think their role seemed to have been simply to take its place when he was awake. You who are second in the monastery, show yourself first in virtue. It's a plea with the word. You are second in the monastery, but you have to show yourself first in virtues. Let no one perish on account of your vice. Same thing again.

[50:28]

May you not incur the blame of him who eats and drinks with salt and has not given his servant food at the proper time. That's the parable of the other parable. And the parable of the king who goes into a trip and leads his... to the hands of his servant and when he comes back he finds him a faithful servant or he finds him drinking and having good times and beating the servant so you have to choose on which side you will be and by choosing on which side you are here below you choose by the very fact on which side you will be when the master comes back the Lord will come on a day he does not expect, and at an hour he does not know, and will put him with hypocrites, where they will be weeping and gnashing at sea.

[51:30]

May none of you fall under such condemnation, but when the time of refreshment comes, may we deserve to hear, well done, good and faithful servant, because you were faithful in a few things, I will set you offer many things, enter into the jar of your Lord. So there is not only the fear of the jāna, but there is also the hope for the... for the... for the... for the three words. And then he will speak to the superiors of each house. I am very impressed, Arthur, by the way R.C.S.S. uses, in a very harmonious way, quotations from the Old Testament and the New Testament. It has become its world, and it hangs very easily with all those figures, and they are really part of his thinking.

[52:39]

They are not just artificial quotations that he will say something, then he will use a quotation to as a compliment. But he's using the word of the scripture to express his own thought in a very simple way, which is not artificial at all. Now about the superiors of the single halfness. You too, who are superiors of single halfness, be prepared to give an answer, an account, to all who require to give an answer to all the required an account for the state, which is in new. So you have to give an account of your hold, an account of your state.

[53:42]

Qui avobis exigon rationem superia ea fide qui inovitae. Yeah, that's the thing you. Can be also, maybe, could mean that things have been confided to you, your responsibility. Warn those who are irregular. Every superior has the first thing you have to do at the war. It's to be... It's closed out with transport. Yes, this is a little text about the superior, the only one who is in authority, whether it is in the political field or in politics or in society. And it says that the role of a leader is to be the one who will, in French, delegate all attention. It's the one who is delegated to be attentive. So in a group, we are... It's impossible that all of us at all the time who are attentive to our purpose, attentive to the life we have promised to live.

[54:50]

So there is someone who is delegated by the group to be always attentive and to remind the group of his sin and remind the group of his aim and remind the group of his commitment. And so because he is the one who is delegated to be attentive, to be careful, to be aware, he is the one who has to warn. And so that's the role of the prophet. One of the roles of the prophet is to remind each other of their things. That was a very same role in Israel. They back away from it, but when the spirit asks them to do it, they cannot mention it. To conform those who are irregular, console the faint-hearted. That's another aspect. It's more consoling. Consoling to console than to walk. Console the faint-hearted. strengthen the weak, and patiently towards all. But that's beautiful, because it's not only a rule of warning, of reminding the law.

[55:56]

That aspect is there. It's also the whole humane approach of controlling the power, strengthening the weak, and to be patient, towards all. That means even towards those who are irregular. Here's the opposite of this warning. You, fathers, do not provoke your children to anger, but bring them up in the discipline and correction of the law, either applying to the supplier or to the father family. Know that to whom much is given, a thing more will be asked, and to whom more is entrusted, a thing more will be exacted. You should consider not only that which is profitable to you, but also that which is profitable to your neighbor, selflessness. Lest what the Scripture says be fulfilled in you, because each one pursues what is useful to his own house, therefore the heavens will hold back, the dew and the earth will not yield its fruit, because you have made serious charges against it.

[56:57]

In another place it is said, because you did not do it to one of these least, neither did you do it to me. A beautiful take from chapter 25 of Matthew, the judgment, which It's very important, I think, to understand the real meaning of contemplation. The biblical perception of contemplation, I mentioned the allergic, which is not the Greek theory, but consists in seeing God and reading the presence of God in everything that we live, everything around us. And in the New Testament, there are two complementary encounters of God, encounters of Christ that are and there is no real spiritual life, there is no real contemplation without those two encounters of God. There is the encounter of God in the silence of our heart, our room, entering your room and pray your Father, and if you love me, you observe my commandment, my Father will love you and will come and will make our dwelling in you.

[58:04]

There is that encounter of God. But there is also the... encounter of Christ in our brother, especially in the one who is poor, who is needy, and is sick. And Christ will say without judgment, I was hungry, and you gave me to eat, or you did not give me to eat, and I was thirsty, and I was in jail, and so on. And we will say, what? We have never met you. What you have not done to the least of my, multiple one of my brothers, you have not done to me. So that encounter with Christ is essential. And if it is not there, there is no real contemplation. There is no real. And so, Michael Musi is reminding our sieges that what you do or not do to my little brother, it is to me that you either do it or not do it. Recently, I will finish by that. If it is out of the tank, there is no problem. Recently, I was in a monster, Vietnam. And it was...

[59:06]

celebrating the Eucharist, going to celebrate the Eucharist with another person, who was Shannes there, by the way, who was supposed to preside and give the homily. And he had a little clue. So just before Mass, he said, about five minutes before Mass, you will give the homily. So I looked rapidly at the text, and it was the text, I praise you, Father, because you are hidden, what you are hidden to the wise, you are... thought it to be the little and then if you were happy are you if you are like one of those little ones so i don't remember exactly the thing and i was thinking about those little ones who are being happy and privileged in the kingdom of god and i arrived at the secretary and there was my house there there and with my house there was a little uh a little piece of paper it was written small size I felt very privileged.

[60:14]

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