What is this? Is this the other one? Please, please. Please. [...] I mean, there's a fact that it's all right.

[01:00]

This is the music. We want to get on. [...] He says, This can't say this way. It's a particular thing. [...]

[02:09]

It's a particular thing. [...] In case of the limits of NASA, we finished it, in case of the EU, we finished it, in case of the EU, we finished it, in case of the EU, we finished it, [...] The people are telling us that how they are all different from the rest of the country. It's a constant. We can do it with the truth, really. It's a bit different. That's between the streets, with [...] the streets.

[03:21]

I can't believe that there is a place to live. It [...] is a place to live. It's not the most important thing. One is the physics and then the physics. The physics, the [...] physics, ... [...]

[04:56]

You don't want to know what you want to do with it. It can be a system that we took from it. We have new, we have new, we have new, we have new, [...] I told you, I didn't know the rest of this stuff. If you start with all these things, you know, some of the things that you can't do, you can't do it, [...] you can't do it. What is this?

[06:02]

What is this? [...] of the circuits, and there's no selection. It depends on the use of the system. [...] It depends on the use of the system and the use of the system. We don't know how to do it.

[07:02]

We don't know how to do it. [...] It was a long time ago, it was a long time ago, it was a long time [...] ago, It's healthy, and it's healthy. It's healthy. It's healthy. It's healthy.

[08:03]

It's healthy. [...] Because they can't live, they can't live, they can't live. But all of them, they can't live, [...] they can't How do you think? We need to defend the rights of [...] the rights

[09:21]

Well, it's a big area of support that it creates when you want to advance it. Maybe in India, I'm going to use this and it's very often when you think it's a big deal. When you're going to get a lot of things, that's a lot of things. It's a big deal. [...] It's a really big problem, because it's a great thing. It's [...] a great thing. What do you think?

[10:25]

What do you think? [...] But when they're living on Babylon, they're growing up. They're [...] growing up. It was an accident, because it was an accident. It was an accident, and it was a accident.

[11:27]

It was a accident. [...] The only thing you say is the only [...] thing It's very different. These are the centers we are here. In the house, if this was there, it continues to be good. It is. What we did under those days, it was like the key to me, what you really had to do.

[12:30]

One, if you want to, when we didn't get there, that is, the only thing that I had to do. These, it is really the deal in the house, which is the only thing that we can do. What is it? What is it? What is it? It's not so good. [...]

[13:30]

It's not so good. [...] I'm going to get out of here. I'm going [...] to get out of here. All of the fact that it's living in this place, in this land of all mine, that you know it's going to be as good as it's going to be living with this. Look at the noise, it has to be, in the one place, that the music in this area. In this experience, for any idea, this looks to be a good idea.

[14:31]

The young Christian community, once found, would be a thought, would be a new music, as a new university. Thank you. Thank you. When you look down to the end of [...] the end

[15:37]

which is the most important part of the universe, [...] which is the most important part of the universe. I'm going to ask you, [...] I'm going to ask you. This is a very good one.

[16:40]

This is a very good one. [...] Because of the rest, you get a lot of it, and you don't see it as a plant, and you don't see it as a plant, and you don't see it as a plant, and you trust it, and you don't see [...] it. That's also the need, the need because of the need. All the need for the need.

[17:40]

The need for the need. [...] The need for the need for the need. The need for the need. The need for the need for the need. The need for the need for the need. But I think that the only reason I think that is what I think is. But I think that is what I think [...] You know, this is a good thing. It's not [...] a good thing.

[18:41]

It's not a good thing. [...] I don't know if I'm young, but I'm still young, because I'm [...] young, It's good for you, but you know it's a nice, [...] nice

[19:56]

It's a very good thing. [...] I'm going to put it in the middle of [...] the middle This is the most important part of the system.

[21:01]

This is the most important part of the system. [...] Now we can see what's wrong with it. We can see what's wrong with it. [...] ... ... ... ... ...

[22:24]

When you see the little bit of food, it is useless. This is why I'm busy, [...] I'm busy. This is what we are doing. [...]

[23:25]

I don't know, [...] I know that in our bodies, these things arose, they needed something in the system, with the meaning of healing, with the meaning of [...] the meaning We can't do it.

[24:28]

We can't do it. [...] Because the people who are in the schools, the possibilities are going to be against you. You know, if they're fixing to get nothing to you, they can't get faster than they are meaningful. Well, they're not good. They're [...] not good at all. They're not good at all. I still don't know what it is. It's [...] what it is.

[25:29]

It's what it is. [...] They succeed and get lost. It is also some of these. Because we are in the college and in the college class. We are in the college and in the college class. We are in the college and in the college class. We are in the college class. We are in the college class. We are in college class. Probably the man who was leading up to deep things with this, with this, with this. Yes, he probably says this. And we don't listen to this. This is one of the problems.

[26:30]

Really, yes. Yes, it is the response that they know is happening. And the two sides of the audience, with this, with this, with this surface. It's just like one of the dangers of music. We need to be able to say some stuff with music. We need to be able to make a difference. We need to be able to make a difference. We need [...] to make a difference. You know, you know, when you talk to me, [...]

[27:41]

with the different things, the different things, the different things, the different ones, [...] Okay, you need to know what to do. Also, we need to know what to do. We [...] need to know what to do.

[28:42]

We need to know what to do. [...] It is a type of hypothesis that is used within the... the green fruits and units continues. One, you know, but we don't tell this about it. It is a type of truth, you know, but I know it's not, you know, it's literally, you know. It is not that it can be used in the United States. It is a type of hypothesis. It is a type of hypothesis that is used within the green fruits and units. [...] We believe that some kind of faith will be very, very, very around, because they will be very old with it. We know what we ask to do. This is the time I'm sick [...] to do. This is the time I'm sick. This is the time I'm sick to do. This is the time I'm sick to do.

[29:43]

This is the time I'm sick to do. This is the time I'm sick to do. This is the time I'm sick to do. And then he said, [...] And still, there is this, [...]

[30:43]

... [...] I think that's what I want to say. [...] It is not unique. It is not unique. It is unique.

[31:44]

It is unique. [...] ... ... ... ... ... On the end of the world, the unique elements we think are related to the town of England, which are involved in the culture of the community, is associated with the community.

[32:47]

And what we actually are going to say is, I'm sick of the place, meaning the difference between the people and the people and the people. And the world is the one of the greatest things in the world. And what is the difference in the world? Is there also the case? Is there also the case? Is there also the case? Is there only one bit? And so we need this. This is the knowledge that we need to be our judges. Why do we need this? What do you think? It really is a particular form. Particular manifestation of the universe, all the means the universe of China belongs to the very definitions of France, as the universe belongs to the definitions of China.

[33:55]

I know it has often been said that a particular identity has to be adopted. But I don't know if our friendship could not be particular if it's the height of the world, of course. Friendship is not necessarily in that. Childhood is not necessarily in that relationship, and it is not necessarily in that relationship, at which it is not necessarily in that relationship. And the most particular role is is rich. At the difference of child, which is of all to all. Friendship is always the fact of one particular person in relation to one of several other particular person. I'll decide if that's possible. What does it do? Let's start first from the fact.

[35:04]

from the common use, the common sense notion of French. Friendship suppose a certain affinity between two people. A spiritual affinity. And we know that the word affinity in Latin means a relationship. A relationship which means relationship. In the case of French, This relationship is not founded in flesh and blood, but in a certain spiritual proximity, proximity of the spirit, which may appear in a certain resemblance. It is not an absolute condition. There are friends which are very dissembled, and little, and nevertheless, This proximity may appear in a certain algorithm, in a certain, exactly as in music in Rome.

[36:20]

It's necessary that songs are different in order that they make a right arrangement. Again, we see that diversity belongs. to the French. But between those two different persons, there must be a certain attitude, a certain impact, a certain spontaneous agreement, consent, on difference. And this is the classical definition given by Salif, you know? There is this . And since this agreement is normally expressed, Friendship includes a certain intimation, a certain transparency to each author, a certain presence to each author. Why and how such an affinity is possible? It's difficult to exist.

[37:25]

You know probably that when our French writer Monclet were asked why he was a friend of an author. He's been preceptor, pastor said to me, pastor said to me. He told me it was me. I couldn't explain why he was friend or not. Because it was him, because it was him. But is there not a deeper explanation? I think we will try to find one in the dark. And to see friendship, as I already mentioned, as a particular realization, concaturation of the church. In heaven, our interest, in God, and in heaven, there will be a perfect protein mass and man. Now, in the church, the different form of friendship.

[38:26]

And let's see if we can. Obviously, it can look. That's why there are differences between men and men, between who and women, men and women, and men and women, [...] women, and women, women, and women, women, and women, [...] parents and children. But it's very strange that all that are different to treat life-based handicapped. Yes, also an occasion of speaking with that on the land. Yes, the difference of learning against many kids. Between the friendship and children, between the family and children, and all the other people. It's easy, sometimes the most silent form of friendship, but not lesbian children.

[39:40]

And sometimes, only after a separation, in the family, that means, apparently, our clothes, we were in the war and in Oslo. In the world, we are very, very frank. I can't say we are intellect. But just after we were separated, that we appreciate it with our brother. How close you ask? But of course, there are friendships which are not, don't express it, there is abundance. In the same way, there are friendships between the finance community and within the same community, the finance manager's office. And presently, all the different friendships are different interpretations and manifestations of these sociators and italians, which will be the same as charity and church.

[40:47]

But what feels below, there is a difference between charity, which is a matter of faith, of participation in the universal charities of Christ, and church. which is an aspect of charity. Charity is deliver, independent of a thing or non-a thing, and even safer in the case of unfitled. By the long end, no good because we do you control you. Whatever will you have, we are never too sure of practicing challenge. are stored from any intent. But within the text, the letters of the chat, with a without a thing, independent of every end, there is a special, a particular form of charity, which is bound to a certain acting condition that bites it.

[41:49]

And this form of charity, which is French, is possible, is legitimate, and even necessary to certain structures. And in fact, it sometimes happens. It sometimes happens. We listen, and there's a turn, and there's a question again in fact. But we must know that this is part, this is it, this is the present of yours, as of every talent here in the middle, has a few advantages, and it's a few things. It's a full convenient part. It is part of everything and the occasion of the jobs and success in France with the following critics. And this is why we have to look at the conclusion what you to make of the French, how to get the French, to Egypt.

[42:54]

Thank you. and to purify it. I think the first way to purify it is to multiply. It is particular, but not least, non-executive. On the contrary, it may be multiplied, and it must be multiplied, to be called the more real participation of the eternal societas and of the universal friendship of heaven. In heaven, friendship with the universe will coincide with challenge. Here's what being said. It may all end with love. It might be short because it is the contrary of self-love. Self-interest always reduces everything every person through our study.

[43:57]

And because of these projects, I will also ask them. The weavers to order. To the greatest of the possibility, man's number of causes. As the first evident faith, God is in place. God has a particular friendly cohort. Those narratives also make a right particular. And that will cause the danger and avoid the risk of particularism. If the transition is unique to you, it becomes too particular. It becomes of specific. And that is the fact that it becomes particularly old. But if it is true, No, because if it is shared with individual, the right balance is restante.

[45:00]

The best remedy against the possible inconvenience of friendship is to have many friends. We have not to report ourselves the fact of having friends, but the fact of not having friends. And how actually you have friends? How would you have many friends, more friends? First, I think we could attach to ourselves, to the idea, to the doctrine, to the philosophy and theology of friends. It is one of the most gratifying aspects of our time that it produces a good literature. I think we should try to get much more than we used to do.

[46:22]

from this modern existence approach to communion for our spiritual life and our spirit. I think for different chapters, we already realized, clearly Christ, church, Eucharist, and so on, currently, we should have much more to learn. There's something transparent in the middle of that. There is a second thing of a struggle to always like moving back. And I think that should be very And these, what the process of having of reflection on the religion includes two aspects. First, we must have a right idea, found idea, on the theological land of religion, which will free us. of an unknown pathological theme of friendship.

[47:27]

We raise the particular idea that friendship has only done. If we continue to try, particular friendships in the long sense of the formula consists in closing aspects. On, aspects, with aspects. and with only one touch. But chaos, political and friendship, often after to one or to many others. Friendship seems by itself a remedy to separate. We must know that this subject of Sinist view of friendship belongs to the reality to the theological tradition of literature, and to the spiritual tradition of monarchy. On the other hand, we must not idealize towards French.

[48:33]

Had we decided always to be extremely highly accurate with the legend, this is... Let's be honest. Human. Really interesting. Friendship as a young veteran, is essential to do is that. As the lineage of it is formed, friendships are veteran in Greece. Not always, the idea is influenced. I was wondering the world for instance, I'm going to talk to you in a bad thing, and we were living in difficult conditions in the Scotteranian, Scotteranian They were very nice, very nice, very gentle, but not very refined. And so I was so unsatisfied with the difficult position to prepare a situation and can foster the life until everybody was learned.

[49:42]

So we decided to create a software. And then we gathered a small group of them and then we just began by picking each one of the land that was in there. Every day they discovered there was nothing to happen. children, and so on. And so, by starting from this very elementary experience of love, which was really their souls re-opened themselves to the love of the community, of the pets. And after a few weeks, I must say that that was quite fun. The external conditions of life remained the same, the harms, the difficulties, but everybody was more easily smiling, consenting, trying to help the other.

[50:43]

just by the familiar French value, efficacy, of French. And so I think we must modify, transform the daily life through French French. Apart this particular legitimate French, legitimate French French talk about, There must be a general atmosphere of plenty in our community. The paradise will be a perfect deliverer of plenty, means perfect opening, transparency of all worlds in God, truly. The head will be the conscious, a common light, in perfect and definitive reciprocal heads, closing or teaching other studios.

[51:45]

Because there will be no gas. And so everybody will be enclosed in it. And that will be the real person. We heard about this drama of such, no exit, which is the story of three people who are enclosed together with them. And the more they discover themselves, the more they know each other, Death is a mega-treater, of course, the head, more the despise. And then at that moment, one wants to kill the other. And if you can't tell me, we are dead. And in fact, they discover that they are dead. And that will be for ancestry. And then after two hours, that just begins, forever, they will discover each one always more, and head always more. That will be the common life, because I think it's absolute. exactly the prosperity of the heavens, for heaven which is colonized in an absolute communion because of the presence of God.

[52:47]

Right? And the absence of God in hell makes his absolute... uh, hey, the religion, which means that there is a great suffering and transfer the mind of faith, of freedom. But now, in the meantime, in Christ's peace, it depends on the process that our communal eyes be more or less and heaven by heaven, according to the measure of a charity and friendship, Ethiopians, green, [...] green in the extreme emptiness. A trend is not necessarily a spiritual direct, but an atmosphere of friendship, of virtual camps, in which may flower different forms of friendships, a responsibility of friendship, that we can include in our community.

[54:04]

And there is only one chance that there are as many friends as there are friends. And so we ask this person back to follow this universal general science case, and then also a different form of friendship. More of it developed, but it's all authentic in our community. This regarded the idea, the idea, the right conceptions of friends. Now, practically, We must be detached from everything, even from the rich. We must be offered into it. We must esteem, desire, pray for it. But we must also know that we will retain this only God that will retain this government. Friendship is given to me, not to work.

[55:06]

If we have received it, let's stand together, and let's keep it in those shoes. If we haven't received it, let's suffer of this effort. Let's wait until it comes. Let's withhold, and let's examine ourselves. There are people in the communities who lament, but who have no friends. But I ask who will respond to it? For the people or yourself? No. God will not give them friendship, yet they are close to friendship. As long as we remain in a state of self-interest, self-interest is difficult for us to be open, and to receive the success of being open, of friendship. And so, we must all ask ourselves, and we have to educate our faculty, our capacity of friendship.

[56:21]

And we shall seek that friendship may be found. Friendship may be delivered. In the Romans, we shall then collect for the focus of friends, for the in times, or through days, and it begins with their words. God will hold the gift of charity in the heart of God's place. The gift of child, character of God, are values. Mercy, failure, and circle. are different bonds and manifestations and regions of the same unit carried. Among those different characters, there is friendship. And that means the God is friendship.

[57:26]

That friendship is a belief of God. Friendship is one of the most existences among the beliefs of the first people.

[57:36]

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