The beginning of the first Sunday of Advent, the beginning of the new year, and certainly it is necessary for us to celebrate the in the New Year, it comes Sunday, then we use that day in order to stop by water and in order to go and travel in order to put aside the accident works or make this a kind of pillar, a room that is proud of us and that strikes our attention and go really and truly to the beginning, to the fountain of thought and learning.

[01:15]

We lift it up on ourselves. How do we lift up our souls? We don't know. Truly, the beginning was unverbal, and the verbals was with them, and they are not. That is believing for me. to lend a hand to lift up our hearts and believe in the New Year's Day. I say that for my special club because I think we all realize that this time of the new year's day, the group of mountains is filled with all kinds of things. It is the great ancient thing that when we lose sight, that we get lost in this whole process which we have entered, as man is, we have lost in the accident.

[02:34]

The dwelling danger, I think, that the attention must be right to those things which must happen and immediately they can be touched, can be vividly seen, both touched on the bottom of being. some and there's a bunch of women and they go to the stone mound or the other churches and on and on and then there's a little bit now faster next when we move and the bishops proclaim that the findings of If you understand, I don't want to criticize that tone. I understand quite a bit of volunteer construction. There's certainly good reasons for them to make a wider agreement with the law.

[03:42]

You can say with the law. But I'm so afraid that in the term of maybe spending this, But in the end, the point is that the big thing has not been seen. Instead of that, what we have is no complaint, and then we say, oh, well, not where it was, you know. And that was the thing that we used to do. And that was what they did, and what they did not. and then again kind of let us out. There was behind the beams of, said Violet, a cage. Goodbye, another Wednesday. All of us, all [...] of us,

[04:52]

and the church, and the hand of strength, and the wife, and the housekeeper, and the second part is the cross, [...] There are a lot of those questions which, by their alienation, once they are so complete, they touch the individual. But there, in the true call of the book, are the book without the bookend. Of those, many will say, all under that, so be it. There is protection now and then. At the end, the spiritual comes more and more to us. And then one of those bombs that was thinking, ah, no, we are kind of, yes, we are people in arms.

[05:55]

And those things, of course, are very real. And children, children, they're cute. And I think that I'm sure that because of these things, how people say they're genuine sandwiching, and that was the beginning of the war. It's a gestimule of a certain enthusiasm. The general atmosphere was growing. And the authorities, all of a sudden, this obligation and this wish were just not, that not only to us, that we don't get lost in the external, but that we constantly only say only on the things that are really intended by the Holy Spirit in this whole movement that love has taken a hold of our church.

[07:13]

Not because of enemies, And it seems very obscure, technical, and technical. And it seems really not meaningful. In order to do this, to lie, I just forage what I'm believing was asked or whispered to me, took word, and promoted it, and carried it. But it seems to me that we need to walk, and set the bridge, In these pictures we have the responses. And these responses, because they are kind of the entity and response of the Church to the words that we receive. So they are an example and they are ways, they are meanings for us

[08:15]

that we will hear the angel that we don't know, the saviour that we don't think, the saviour that we really need. And we will take in on the movement of which God is preaching the word of sin. Then my people, they are fixing the means of putting us out of 20, 10 years of the very, very presence, of the very, very, for leading us into the presence of being, of my God, and so we can set our Lord himself. And then comes the meaning of the whole baptism season. And this is the comment the blowing of God to us.

[09:18]

And therefore we have in our inner vehicle, a way of attention. We have to be able to listen. We have to be able to receive. In order that this essence, which God on the other hand, this God which inspires the Spirit of Zion, They may take their own leading person, and that may really take place. As we know, in our life, in our own souls, in this life, we must think of them as people welcoming personalities that make up this congregation. So there we start now, and then there's of course this response which is kind of marked out, or it stands out, it also brings special instruction and explaining, and it's special, it's special and it's counting.

[10:32]

but did not hear the disintentions that were made entering into it in the mind in this position. And it starts in this way, as pitch games are launched. And looking from afar, it should be your main potential. Behold, I see the power of God. coming and I see him get far. How would he get to my altar? Go to meet him. Go to meet him and say, tell us if you are the one who will be running in the people of Israel. All people, girls, women, all those thousands of men, all went together, rich and poor, all went to meet him and ask him, the greatest is lying hidden, you who are the shepherd of this land, look down and look up.

[11:57]

and scare us if you are wrong, and then lift up your heads or toes. He lifted up the toes of the future, and the king of glory said, enter, whom will wave and labor his And then the first part of this response is repeated. So if we just now look at it, and then ultimately, murder for murder just came into it. And then we were catching up on this very action, and see why and why. It is what I'm given, what we are introduced into. It's something that is full of expectations.

[13:02]

I enjoy it. It's full of inner divine. It's meeting our outings in it. and pounced on the children of the poor, whom we had worried the other people were missing. And then they pounced. They fucked him. Hits and kicks and kicks. And we lifted up, opened the door of the church, and the king of glory said, A stranger time, we look it from afar. So there is, I would say, the first disposition. This we took. What is the next category of the Satanic medicine? The first thing that we have to realize is that we are not them.

[14:06]

That we are far from them. We are in a strange country. We are in exile, whatever you may call it. A speech in this unknown, far from life. I must say, many years don't make me realize that there is a path to life. What is next? This is very idiotic. and in a realization that he indeed is just a speck of dust and he is looking at you. That he is not in ignorance, but that he is truly rich. the poverty of far-off God-killed persons.

[15:13]

That is the distance that we really envy. This distance and this first provision for any kind of opening, for any kind of healing. We would not think that we have to Follow all of the people's invitation. Now go, go ahead, go towards him. Simply, simply be very satisfied in all of that one thing. So there is then that first thing out of this feeling of distance. Despite the fact that we are spiritual, we are not divine. That is creed, that is creed of the Celestial God. This, of all we have reached, of all we have sinned, of all we have healed the world, of all we have been healed,

[16:23]

Out of that, one says, lovely, lovely, as rich as I was. And looks, that's how I want to be. And when I'm trying to see him, and when I'm, when I'm used to him, and when I'm used to him, Both these things, you know, are stable because they are, of course, to the bone, for the last life, they are absolutely constituent. Among such thirsty powers, he is God's hope. He knows that he is not brave. He knows that he doesn't have all the answers. He knows that he doesn't have a solution. He knows that he doesn't have the power to do it.

[17:29]

And it's out of this we have a stage of our misery, of our being nursed and bashed, of thousands of lives that are gone. So instead of the whole, as Sarah explains, but it is not a stagnance which is too big. What is sad is that the outward wiseness of God's grace begins to draw against holy God's love, which is the stream of glory. The longing of the world that divine gifts assist, for that one can say, that keeps Once he had done that, the child then received the first kiss when the child was born. That is why we long each other and stay in our essence of love to many ends.

[18:43]

We are longing for the one who comes. It isn't as risky as it would have been for me to achieve those things. However, however, however, life has given to me. But it's this building up, building up inside, this thing to be able to be free is not a question. I see God's power. So these are semi-permanent babies with analgesia.

[19:52]

And now, what is the law? Law is the thing that is in the case in this context, you know, this verse we've got, which is at the end of the Old Testament. We are in a scanty home, the first door of the messianic understanding of what we have to become, a visible experience of this power. Now, there is a step forward which I have just mentioned in the beginning of the Bible. He is the one who is the center. He comes back to you. [...]

[23:15]

He comes back to you. He comes back to you. He comes back to you. We hear that my power is coming. We don't see it. Of course, that was the capitalistic situation, the coming of Trump. Why is it that the Soviet Union would be decaying? Did he come in manifestation of his growing? No. He came in a way which was absolutely amazing. But the shepherd came finally to come, and what did they see? A little baby, all wrapped up in a swaddling cloth. It was like a little baby, so absent in nothing next to him.

[24:20]

He looked at them, and he said to them, he said, come in their eyes, and he would just force them down into the field. Just one look, my blood is clean, and I think of that. And my body is entirely clean. I begin to react to that. After the first panel, I saw my body was displaced. Displaced into the sun. My cross was in the paint. It was a body. and certainly in the form of other world, in the very modern English of the old time. So then you see, oh, you know, basically, we also need what I'm saying, in Messianic prophecy, Messianic expectation is the same. This is the same as the expectations there was.

[25:21]

It was all to me. It was all to me. It was all to me. Is it salvation or is it salvation? Is it good or is it bad? Is it a jobless thing or is it not? And that's it. When you look at the prophecies, there's a lot of things. Take Isaiah, for example, and you see the child was born from it. And his name is ? That's not the language. They bound the serpent, the serpent of Javan, against the Lord, the serpent, the serpent of the Lord, the serpent of the Lord, and led him on his knee.

[26:22]

Now, what is that you are going to say? It is a fool of man. It is twice. It is both. How is that possible? All these things are something which really is painful to get. Finally, the Indian priest said to this unhealed person, if you want disappointment, you cannot lose everyone's faith. Now, what is it? Praise God. A outstanding voice, that's the invitation here, to talk about each of your names. go and meet him and ask him, tell him, my children will walk with the demons. Then he said, and all of us have blessed him.

[27:24]

And that blessed him, we are thinking, I mean, all of us will have a constant disposition. But the man, I don't know, he will ask him, I do not know who is the king of Israel. No, the king of Israel. So, what goes to him, what entrusts what to him, as John the Baptist said, his disciples, to the Messiah, that you ask him, he is the Messiah. And you tell yourself, you see, you see, but there you don't. You see, up there you don't. You see, but there you don't. So you see, you hear, [...] you hear

[28:31]

which studying and being in divine power brings to man. It is therefore, said the British, Messiah's points, the kind of idea he promised, that he is the King of Israel. How is he the king of Israel? And that is what is the miracle of the first one in all of Israel's manifestations and answers of the Bible. Ah, stop. But it is his basket. He dives, of course, and he lies. Then he comes to us, and he gives this answer. He gives us our grace. So there it is, as it were, in his basket. the transcendent is something which has to be deemed to be the scope of no certain crisis of faith. But what is this crisis of faith?

[29:36]

It must be as though the very same very best of these ten hundred stages of And the answer that we receive from him, But the son of God who made man is the son of Pippin, the God who knows that we need him. He is the son of God who knows that we need him. He is the son of God who knows that we need him. fantasy follows also, what we have to ask of the spirit.

[30:42]

This, in our meeting, takes us in our spirit. If we live in our spirit of this kind of unity, of this kind of form, and the same way The answer is faith. The answer is faith. If this inner faith is not faith, there is no possible creation, no good works. So therefore all you know, all you see, all which is present,

[31:56]

This is because this well-known warlord, who is very distinguished in his own army, lost the only warlord who was the shepherd of his people, Israel. We are ashamed that Israel is not here, and that is not well. What came to them as a group of pastors, there is a really and truly big increase. And therefore, this faith, this faith in God's name, and absolutely nothing else, is able to open up the door of love. Nothing else. There is no key to the all-well, besides the absolute well of well-being. Through this, inner respect for us has no one to go.

[33:18]

And that is, of course, our tremendous harm, also good, we really spend this in our children's life. Because we realise absolutely clearly the mistakes that there is anything that would open, say, our own case. That is, for example, for us, as campers, I would love to say more than just campers, but the same thing also for us, to say for the Jews, to say for all of you, we are all living with the same hope. And we all try to find and by force, and by all kinds of coercion, even to stir the course of death. To look for all kinds of human kind of thoughts in the occasion. Behind the web, if someone can hide it in their thoughts, set their perception.

[34:29]

I think one of the meanings of these days, and also of the consequences of the Second National Council, is that many of these back-and-forths, of these back-and-forths, and of these back-and-forths, so that they all collapse. That these ways, you know, that we have as actors in our right of stablishment of certain, of certain details, while we are at work at this time, for what is the meaning of it? The meaning is that God of the light, human thought, causes us to immediately enter the manner of what we saw in this life. And there it is, our homes, our home strength. I was thinking in these days, I don't know where I'm going to end up.

[35:31]

It's this question about where I'm going to end up. I don't know where I'm going to end up. And, of course, that is to say, yes, that would work as a treatment, and therefore there is very good chance that naturally we come back to the kind of esterite look that we needed when we arrived and it's more immediate and more pagan. You've got a way where you are in all the arts of good, [...] good. That contentment is true.

[36:33]

It is part of all this human power. It is human power. For all the capitals of the universe to be formed by God. And there is simply somebody where a struggle warrants that we at least don't act in fear that the people in the neighborhood prefer to sleep shy and easy. Why was I doing the whole thing? For the rest is done in the book. It establishes you. It establishes you. That's the end of my book. The [...] end of my book. And of course, I said to him, [...]

[37:40]

Something and then talk. Just move it. At best, I used to say yes. Just move it. of the poor. And we, at least, we suck at that. We are not only sorry to our attention, you know, we wonder at the problem. We want to be walked by men, we want to be made aware of these mistakes that should help us bring up the new men, and men whose characters and positions do not put their power on horses, games, bread and sandwiches. It ain't kind of giving fortune, but from all the good things on the planet that the Father gives in his words. What's that mean to you? You think they are, you think I'm taking the worst situation in church life.

[39:08]

Take the various whites. White, Greek white, Russian white, Latin white, all kinds. There's the Latin white, the African, the Spanish, the European, the Spanish. What's wonderful now, of course, in this time, the Latin white was the local white. was the Lord coming to the city of Rome. Yeah, of course, in our day and age, it's the same. The Christian minds are geniuses. Now, we might love this Lord, but I hate to say this, [...] the true universal. Now, they know what they know about themselves.

[40:14]

And, for example, that average is nearly the birth of man. Therefore, what is universal? What is universal? It is not simply not the average. As St. Maximilian says, in the diversity of the mainly average of men, warm land of the faith of our Lord. So there is that, from the experience, there is enough, enough to be happy. That's to be happy. But, without all this, which we will merge all at once, it can't be. It can be personal. It can be that we are arrested by time, When, for example, we are ready to get into the mental part of the service, wouldn't it be good, for example, if you asked to help a witness?

[41:20]

Then, for instance, the answer would be, oh, just a long, long while. That's not a long while. Just think, is there an inner... which may also be called the e-division or the person's perception of the item you are, that is, the equal parts you. So therefore, there will be much more that will emerge from universal literature. Now this universality of decision will not resist the fact that there is a uniform dimension just unrealistic, and it is not one I can accept of a real deep conversion in which one is burdened so that the universe already consists in the inner spiritual form

[42:31]

It is the eternal, absolute, universal elements that make up the same crystal. And of course, what gives it? It certainly is the answer of the world. And it is the response of the world. Then it is the mutation, the intercession, simply and purely personal fiction for all. It will always be what we call the end of the equation, or something that can be said as for the end, but for the fiction, more of it must be as an element of that, as in the way it exists in people that have the city of Romans here. So, I mean, there will be a process for you, beginning at the house where you are, in order to separate the local things from the inner person.

[43:38]

What you have everywhere is so that you have a liturgical person, it is truly the first stage of death in the life of the person, under the sin. But then, between that time and that time, just as far as music is concerned, you have to have any sort of musical feeling that you can at least get by with music. And that's what music is all about. And therefore, there they really get hold of it. So that is a future of our own thinking, respectively as monks. But monks, we think, we can at least, at times, know we must walk away, not think of myself as a magician, or a monk, if there certainly is a monk.

[44:53]

But we must think, see, what is the basis of what, and what we are doing. I am working in which do you understand? Which at the same time in instead of these of this all of us what the law? They're going to be still leading religious example for for right question. Why? For the jurisdiction matter of the law and this It will lead to a certain amount of monasticism. In Africa, we have heard from John McVeigh, which is a person who's thinking, which wants to go to the moon or something. I think that's the way it is. So in that way, to end it, what that means, seems to be this big thing in that second house.

[45:58]

At this time of blow, steam he has, and at this time of blow, we are. With many difficulties, with many reactions. Because man, because he's always bound to, he's bound to support certainly what they should. So he can't let them do more. It's impossible. The integration is absolutely necessary. But the inner integration is that not which the Son of God, Jesus Christ, gives to us as the gift that he has sent us to see his power, so do we see. The Gospel that we have just heard is evidently a prophecy.

[47:03]

It speaks about many things which it is to come, for which we wait. And as the Gospel impresses it upon us, we should wait for it in hope. However, at the same time, there stands out this clear powerful sentence. This generation shall not pass away until all these things come. How can we solve this apparent contradiction? In a physical sense, degeneration, that means the people to whom our Lord addressed himself with these words, with this prophecy, they pass the word. If they steal, if they are sick, and this way of eating, or the earth and the heavens passing away, and his world, his world,

[48:16]

standing and coming in power and majesty. In a sense, I think, in a very deep sense, that indeed is the case. Because the one who utters this prophecy is the Son of God instead. It's the Word. The Word made plenty. Before him where a new time, not the time that is his, the time that he, as the Lord of history, in a very special way, has made his own. And in that way, he is a substance, so to speak, which in no time before him

[49:17]

Time without Christ is something that is extended through centuries and centuries, long distances as it were. But the time that lies before Christ and is ruled by him is saturated with the end, is saturated with his own consummation. Everything has been fulfilled. So one can say really that the death and the resurrection of Christ Already this event has taken place on which he speaks in instruction. And that in this way those who were standing around him, this generation, saw all these things in his death and in his resurrection.

[50:21]

Because Christ, the Word of God, made reality and taken all. not only the whole human, all human generation, but also this entire universe. It is becoming flesh, we are identified instead with man as a human, with being. And therefore instead being the withering away of man, and it means also Their mountains and their heavens were shaken and were in a certain sense destroyed into their end. And it is true that is in his resurrection. And it is coming again. The spirit of what? Appearing in his temple is the Church of Antioch.

[51:26]

It is indeed in this time, in power and majesty, the apostles were chained at the very moment of the coming of the Spirit. They were new men, and they preached the word in the power of a new faith. Now, that is true of the generation that was the first one. But what about us? Because these words are addressed to us. Therefore, what is said here in this generation, it is also us. Now, we know again that Christ, because what he did for us, that he died in absolute love for us, that he rose again, and that we stand in his presence And it is therefore he is with us in power and majesty.

[52:29]

This same event is repeated and takes place before our own honor and every day because of all in the celebration of the Holy Eucharist. For the first time in the same, it has taken place in baptism. In baptism, we have been buried. into the temple. And in this world we have seen as it were the end of all things. In baptism we have risen with him and we see him take power and manifest as the faith. But in the Eucharist this event is repeated again and again in the community, in the church, for all of us. And today we can Let us just here for one of your friends try, when we catch the spirit of this Eucharist of the first Sunday in Advent, let us see how the church, through the text which we have saw and which we shall sing, enter into this world in me.

[53:48]

Amen. the strength of the earth, of the weathering way of men, and of his coming and our resurrection. We sing this morning his candy spirit. To you I have lifted up my soul. We also got this cherry olive in front of the house of the power of the apostle Paul. Remember, now your salvation is at hand. That means now this great thing is going to come to pass. And you are closer to it now at this moment. All this is given to us The trumpet black blast is, or can I say, the intent to wake us up because we are asleep.

[54:48]

In the intro it, what do I have to do? To you I have lifted up my life with hope because I trust you. That is the attitude of a Christian. When he looks forward, it's an awakening. We know that very well. When we just look back on our daily life, how much of our life is wasted. Because we are not awake. Because we don't realize. that at this moment, for example, I meet another human being, and this human being is asking me, is demanding my attention. So often we meet people and we forget them immediately.

[55:55]

The meeting doesn't mean anything. So on the middle course of the day, we become the victims of war, and we waste away our time. We have not learned, as the Old Testament says, to count our days. All of these, my dear friends, are forms of living. The attention is not gained. The trumpet laughs. which every morning in the military life calls the soldiers to attention and to stand in attention, we in our daily life really forget it. We don't have, we don't, and very often we put it into these words, if this dear man would only get hold of himself

[56:58]

often do we say. We see people, maybe people who are by nature and disposition are drifters, never coming to grips with reality, never really putting their entire power, their life, as it were, into the opportunity of living. And then we see them, we get impatient, and we say, if he only could get hold of himself. Lord, my dear friends, in a supernatural, in the way of Christ, this which is addressed to you, to all of us, and as Christians, we don't have to wait, for many of us are truly asleep. how few there are who believe them, that they are baptized, that they are therefore, as Holy Scripture says, seen unto the end.

[58:11]

Saying this way, that through your baptism, your present moment is already put, as it were, into the presence of Christ God's coming. so that every moment that you live as a Christian has kind of eternity in it, is full of the power and might and importance of the Savior for Christ or against Christ. So many are asleep. And therefore, this invitation is addressed to us, to all his doctrine, his merits, and he ensures You are not at rest in this world. Why not wish you could get your hold on your sin? Something else is all right to you. Then you should live out your life in trust in God.

[59:17]

You see, that is the Christian way. We simply must say that as human beings, we are not like them who have as their momentary and their own time passed. It is that without the whole weight and glory of true decision, we are not invested really of eternity in it. But we are human beings. And as human beings, we really are able to do this. I mean, to take our life into our hands. First, the way in which we as human beings think and talk to such a man would be this. Oh, I just finally get my big power together and do But that is not at all what is asked of you here in church and in the project of this mass.

[60:23]

But here you are asked to take your life, it is true, into your hands. But how do we do it with our willpower? If we did so, would we not be at the same time filled with great doubts? How long will our willpower really be lost? Is our willpower really sufficient, for example, to take our own life into our hands? It isn't. We are as everything in human nature is limited. Therefore, if here in Shafton, in waiting for the last coming of Christ, we are asked, take your life into your hands and lift it up to God, an act of faith is us. Not I live, but Christ lives in me.

[61:28]

Every baptized Christian can truly say this something. Not I, then, but Christ lives in me. How is Christ as a God activated in me? Only through that word. I say this, my dear friends, because they are looking forward, on the 8th of December, to the Solemn Confession, because two of the members of this community are government ships and are trapped by the government. Now what do they do in this Solemn Confession? which is a vow in which they take their enterprise of life, as it were, into their hands and lift it up to God. Can they do it? If they look at themselves and say, now, how far will my will come? What will be, let us say, the various events in my life which, for example, will change my

[62:38]

my own thinking, maybe my way of acting, my way of feeling, my way of experiencing things and looking at things. As long as we do that, as long as God has the same capture in this type of consideration, we could simply not take our lives into our own hands. We can do it only in Christ. Why? Because he not only loved us unto the end, but he also took up his role in us. So that we can really say, not I did what Christ did in us, but of course, how does he live in us? As St. Paul clearly says, through the act of faith. Because our power believes.

[63:42]

In other words, because we put our trust in God who loves us unto the end. In this love we can take our life into our hands in an act of faith. And this act of faith, what is the nature of this act? It simply takes us here from this moment on until the coming of Christ in power and mass, when the one who died for us will appear to us as our church leading us into eternity. That is the act. And therefore, my dear friends, do this. I lift up my soul to God, my life to God, my trust in God. You will do it again and sing the same verse now at the offering.

[64:49]

Remember that you do it at the offering. Repeat it in this way. Think of yourself as a creature. as the predate of God's love for you. Think of yourself as paradise in this paradise. It was a pleasure. With all thanks to the Empire of Silence, and the night had reached the middle of the host, then the Almighty Word of God beat down on this earth from heaven. And this defense began, which might be a case which we celebrate tonight, and is why it came in the silence of the night.

[65:56]

to hear the Word that comes from above and leaks down as our Savior. May my words be in faithful will of the Word incarnate, of the Word made flesh. I take as text of this tonight sermon the words of Saint John, On the hollows of his gospel, you know them so well. The world was made plain, and Tamerlan grew among it. And the earth's singing is glowing, the glory of the only-begotten Son of the Father, full of grace and of truth. And if you think a moment about these words, my dear friends, it is clear that this expression, the word, does not mean any word, any kind of a human word, a kind of a human idea.

[67:19]

But it means the word that the evangelist has described in the Bible The perfect plan was in the beginning, and was split down, and was gone. Maybe we as Christians don't realize how could we sufficiently for this need. In the first package of the book of Genesis, it refers to us. and was saying that life be made and life was made. It is said that Rabbi Suska, one of the leaders of the chastity, the 18th century in Poland, every time he came to this world and wanted to explain it, he wrote,

[68:25]

taken into ecstasy. He pounded the table, and the walls he repeated. And God said, God said, indeed, we should pray for a moment. God said, it means that God Almighty manifested himself. He said, Not a human mind, he says. And what he says is, and in that way that we as Christians, we see in an even deeper way, that what Vasuskyam realized, the truth ought, by God, in the beginning, that it was and is not and this world full of light and of life.

[69:33]

This world he's taken. He's taken into this world his own dominion that he had created, and they received him both. The light was shining towards in the darkness, and the darkness transited them. And this world, my dear friends, was made flesh. That means it remained what it was, but at the same time became truly man. True God and true man. That is, as we know, the cornerstone of our Christian faith. That is the congregation of our standard. The man Jesus Christ is the brother of God. Not in some way in the effect of the expression, but the man Jesus is the brother of God.

[70:46]

And not only mentioned this way, as a very neat hint, hint, hint, the verb of God, hint, hint. but also so that, and that is the other state which this world gives to us, the state of being, that flesh is the identity with our present human existence in the state of our nature, with our limitations, with our sins, with our sickness, with mortality, and all of these burdens that we as human beings have to carry. The perfect flesh became flesh in this loneliness, in this, we may say, emptiness. Therefore he eats us by no means only as an ideal man, as a great hero, but he eats us in our level.

[71:56]

The life which he finds in us, that is why the world was made for him. He is one of us. He is our brother. He takes our power, entire human existence, and our sins in hand. And therefore, said John the Baptist, Paul the Anglican said, we hold the hand of God and say, the hand is the sins of the world. Thankings would well be finished. And if we think about this, Then we also understand the next sentence, and this word may be tabernacled among us. Yet a word which gives hold of me. Tabernacle. It gives to us the idea of the heart, of God's cup, of God's chamber, of the place where we dwell.

[73:03]

but at the same time also it expresses the transitoryness of this being among us. He havers down. He lives in the flesh of sin as it bears in intent. And he leaves, he says himself, of the temple of his body, that you may destroy this temple. But in three days, I still believe it up in here. So he returns to his death and his resurrection. And that is what is meant here in tabernacle before. He did not stay among them. He was like a temple, like a tent of eating here, this time. And how was it fulfilled to the sacrifice? The temple, the tent of Eden, is the place of sacrifice.

[74:06]

In his sacrifice on the cross, and in his resurrection, there we then, and that is the next word of our sins, we see his glory. We have seen his glory. Again, my dear friends, be not esteemed. We celebrate this holy night in midst of many nights. Thank you. And we celebrate next year around the autumn, and we will celebrate it with priests in their fine vestments, and all you of you with voices of song in joy, still don't be deceived. The calling of the dawn, this temple, the glory that the apostles saw was so different from any kind of humanly, spectacular glory that we may think of.

[75:11]

It was the opposite. The version comes to be. There was no room in the inn He was brought into the stable and she took swaddling clothes to cover him and put him into the manger, the place where the beasts eat. The manger laid at the same time as the symbol of his death. and is being put into the tomb, and the same kind of gifts being the food, the food of the million, the food of all creation, all through this day. So that is the meaning of the word. So we don't have to be afraid. That is why the angel says, clear God, divine, glorious, such, makes us afraid.

[76:12]

We could not see it and live. But this glory here that is to be given to us in this wonderful time, that is the glory that we understand. Why? Because it is the glory of God. It is the glory of God in the Lord. And everyone who made a prayer of faith at this God in the Lord time, Sacrificial blood. Then the blood and sin is not at all. Weeping and spooking is a life. And it is a glory. And it is life. It's resurrection. Faith passes. And hope passes. But charity will never pass. The glory of God. And that is the beauty and the joy of this life. And therefore, this lecture calls this glory.

[77:16]

The glory of the only begotten Son of God. Full of grace and of truth. The only begotten Son of God. That leads to one and now the attention, because this is the essential thing. The Word of God. This God said it. What is it? It is the Son which sent me for creation, for our sake. Therefore, it is our peace. It is grace. And it is the truth. It is the Amen. The Divine Yes to all the promises. of salvation and of reconciliation between man and God that we follow throughout the Old Testament.

[78:18]

And in this way, my dear friends, then, be noble, let us open the gates wide. Let us lift up the doors. Let them be as wide as they take in the world of hell. the Word of the God of divine nature, the Son of the Heavenly Father. Let us lift up the gates of the gates of our minds, that I, that we may heal, may enter into the open gates of our faith, And at the same time, with this opening of our gate, the opening of glory and of love and of trust, because who enters it? It is the one who will show you here at the altar in a few minutes.

[79:23]

It is the Lamb of God that carries the sticks of the world. And then you come, and you open the gates of your heart, and you receive him, and he expects the spotless word, you are my son, tonight I am begun. So we spoke about the general context we are speaking about, the theses that we speak about. True liberty is rooted in contemplation. which is rooted in contemplation.

[80:43]

And we take of contemplation there the kind of general way. We have spoken about the concept of liberty in various layers, so to speak, of liberty that immediately became evident as soon as we begin to talk about liberty from the most general concept of it, that of the lack of determination. That's typically, of course, the human way to begin. Nobody needs the theological. Daniel didn't try to find out a way to restart. He left partition and the idea of reading the largest books. It brought us things and it brought us the lack of determination, the indetermination.

[81:54]

And then we spoke about this indetermination, as we also call it sometimes, indifference. We spoke then about the indifference. of the, we call it philosophically passive indifference, we would maybe call it the emptiness. We could call it the freedom of emptiness, of empty space, and the freedom of empty time. Oh, you know what? And now, Alice, again, went wrong. Put the emptiness of space strong. The sun went up early. And as the emptiness of time was lost, she decided to waste time.

[82:57]

Now, then, once again, that's only the time of what needed past. See what it is there, this empty glass, this castle in influence, which is the glass of an empty room, that we can feel evident in any kind of exercise or move. You feel in some kind that this emptiness of ours is immediate. and my good shepherd, all my people come back to this, what behind it, into what surrounds, is me, an individual with freedom. But then there is a second part, a second layer of freedom, of liberty that becomes spontaneity. This spontaneity is the lack of determination from within. Like they forgot co-ordination from the beginning.

[83:59]

You don't need to use this lack of limitation from without. What I mean is the lack of deterioration and co-ordination from without. You don't need to use this lack of co-ordination from without. And this lack of coercion for power becomes active indifference. For inactive indifference is, for example, to say that things will evolve by attack, because by attack. Like in that way is by definition, He marks this spontaneity. He says, The principle of this is an internal principle.

[85:02]

Whenever external coercion interferes, then it is limited in its term. God, please pardon me. Animals, as they say, are free, but they are not in a game, or subject to the proceeding of a tenu. Then comes the third day and the next, but because the three of them are not involved, The valor of God is aligned with that valor which also is free from the determination from within. That means it is not free from what you call culture. Because the field of the spontaneity can still be also spontaneity when combined with inner compulsion.

[86:19]

If an element is hungry, The wonder of the animal develops an inner complexion. And this inner complexion is then the trusting of the student. Now, in the world of the void, every word that we speak is the light of consciousness. also with flexing consciousness, which is very important. And another step, sitting there. Man has this possibility that he can make himself the end of the ancient aim and goal of his life. He can make it really and truly his own.

[87:21]

by choosing that they will do that. It is any good to, for example, he can choose God as his name. He can choose his profession. It is equal to him to make, for example, if he starts as our Lord, They just go on to become the lawyer. He is taken on by him. They send him off with due reflection, with way of closing the problems. And he takes this in, understanding in patience what this means, what it means. can see the parts of the New State, the way in which it, for example, harmonizes with this nature, personality, the world. And in this way, he can make his own will in the kingdom principle through his topic of free will.

[88:32]

If we combine it with understanding, I would simply say that understanding, from now on, in this time that is happening, would be, as I say, opening the door to life by making the efforts which he takes, and he's got something that really is his own. which he can identify with his own person, with his own nature. And that is the way of the volunteer. There he is being part of culture. So he, of course, is forced again, you know, for example, drafting his own, drafting his own term. There is, of course, interference with this inner, with the volunteer. But it was very, very nice in that way, in that enough that, say, independence is, in some way, his own principle.

[89:46]

But maybe his goal really is the object of his understanding and his conviction. And what he does, he does that with conviction. And that means that also with law. Now, these things, of course, are not important for us, you know, just on account of the sin. If you want to understand what, as I say, what freedom is all about, it's a freedom in name. Now, if we, of course, if we don't want this, you know, turn from this genuine consecration to to the mind. The existence of the mind is one only thing. Then, of course, if we examine, first of all, if we examine three different wonders, I would say, primitively, of empty space,

[91:03]

So the whole answer to that one, you know, is immediately the question of the enclosure. There's the question of, is it far off to the blue? Richard Brown, the famous opera, is the one who's telling the story of a cage. We have spoken about that already in this talk. I mean, in the past, when I was on the plane, I used to come from there to the streets. But, for example, in Urbana, I also went to the streets. It was this kind of uneasy feeling. I think that would also have built a crack behind the sun. Must have been a surprise to see that. I don't know why, but it also did. It all made sense.

[92:10]

So, today, we have our own field of external coercion. And if we've got your field of external coercion, The question of ours underneath is most important. Of course, that is a very broad question. The question of what we call the institution. The question of the world, and we are impressed with what? The question of authority. The question of renouncing our own will. And by that, as it were, receiving, let us say, coercion, as a kind of courtesy, into our lives to live what we call the form of obedience. It's not only about stability, it's also about working.

[93:13]

And then further, the absence of internal coercion. And this feeling to go out is inherent in him. And the will makes some kind of will be truly called his own. There comes, of course, the question, the general question of what is certain. Now these are, I need just a few steps to put in order to kind of indicate in general the status questions to all. In fact, for me it is perfect and it is necessary to put these words on. But if we now start to look at Christianity And then, living for a moment, we come back to it anyway.

[94:18]

That is living for a moment, and then say, sir, do you know something that we can? And it's fun, you know, with the concept of at least the folks, the concept of history, living it. I think it's for us the most special. of great importance, and we realize that the Christian, while he is getting backed by speech, he has a witness to freedom. To the freedom by which Christ has made us free. Redemption is the most general terms to speak, most general terms. Redemption is for the question, certainly. It's essentially a liberation.

[95:21]

And if you consider that wise, then the answer was a practical conclusion. that the redeemed Christian has to give witness to the fact that he has been delivered. He has to be a witness to freedom. We see that while you work, The whole history of salvation is the history of devotion. We see that in the Old Testament, under the age of old Joshua, who led into the top slabs, The way all of Egypt's past is here, on the desert of the Aurelians, the Aurelians of the Athens, the Aurelians of somewhere, they are always, because they are just like what the Aurelians told them, the Aurelians could not, it was that they had to be built without

[96:48]

because they really are thousands and thousands of men. Without that, we're perilous. He said that. That is what it means. And there's where the terror in me stands. It is the linguists. I want to say they're witness to slavery. For there goes all the way to the desert. And what is the desert? The desert is still, to speak, the country of liberty. If you only would hold, you would say, the empty space. But the desert is the country of liberty. And usually, the story of the old nomad was also for so long.

[97:54]

Let me just let a bit more of this into a basket and place the other people to take care of. He looked at his consoles fiercely. One minute of liberty in death is worth more than death. And any moment that I speak here to the world, of course, it feels sweet. But it never now makes sense or has got a spot on the land. So the salvation this week is, is to be a liberation.

[99:00]

people will know of the pleasure. And it was Christ himself, the second, Joshua, the leading us into the freedom of this Easter season. These 50 days, the Alleluia, the land was free. Only part of it, the exile, where there is slavery, the exodus, are at the same state, the same country, in the next century. So there you are very next to other questions. Now, the general scheme of the operation history is of course reflected in the history of every Christian. So really, the history of every Christian has to be a history, a process of liberation.

[100:08]

Every Christian. The Christian life is a constant, one can say, its very nature has to be a process of glory, constant, eternal liberation. That is of course important to me, if you want, you know, to understand. The monastic life, quite, [...] I would say, can never be the purpose of the monastic life, for man to lose his initiative, Do you think that the state gives the freedom of action of the rule, for example, the stupulosity of accounts like this? Or the freedom of response? Or the freedom of this email identification set as gold?

[101:16]

It's less certain than this. Enough freedom. No. In other words, where are they for the enemy? Like the one is not destined to set a team for the one who will team. It is not your destiny. God will make sure that no man is behind you. Make your team. Your team, that way, is the enemy of freedom. So therefore, we must think that. We're clear. And in the same way, people of God go through a process of liberation. And of course, every Christian in his own life goes through a process of liberation. And of course, he must, that must be visited. He must be sought by great beings.

[102:19]

This freedom, joy, which is connected. Basically, oh, this is deep, a very urgent problem in Western authorities, isn't it, aren't they? So then, and let us ask, what does constitute the liberation of the Christian? Just in a few aspects. I will put it this way. What is liberation? It is that the question is brought out of solidarity and isolation into community. Then I would say it is a liberation. I think you feel it. Everybody knows about it. past in glory and sometimes glory and past in discovery of being by himself and for himself.

[103:28]

And for that, that's what God's being is still. But I suppose this for many is being for himself and by himself. That is of course With the fact that the entities being incorporated into Christ, that is their isolation, what works through. This incorporation, being incorporated into Christ, means immediately that man is taken out of this isolation in relation to God and in relation to That's the whole constitution of Christ. Christ who died in the very essence of the Incarnation. True nature is in one person.

[104:32]

It's just this. If you are improper in the individual, what opens up, what isolation has opened, God is not in you, in the unreachable process of concept. What he gives, he gives up. And of course, he is in the neighborhood. The standard God, Aristarchus, saying he didn't, but he would take the right, he says, is a barrier that stops us when we live with this. But at the same time, who the other guy is, he does not, because Christ is, God says beautifully, the barrier is for him. The barrier is for him. And therefore with him, We did call it land for men.

[105:34]

And that is, of course, getting up as the ordinary people, very interior and exterior. Entering into communion with God as our Father is a little rich. and directly to the community as a product. Again, it's a liberation. What opens up the Holy Scripture on us was the large spaces of children. The large, vast spaces of children. We know they are so big. And we are always threatened, also as Christians, because we are becoming human beings, by the temptation to withdraw into the cave. Into the cave which protects the next government and protects us from what we call the cave of plasticity.

[106:45]

That hostility is deep in war, in war. And it is honorable shame is true of our strength. Certainly not as anyone will immediately realize things about going for war. Hostility can never be the open gate in general. So I would say that therefore, the first act of which man is then of isolation in the economy of union with Gentiles and Christians. And that involves unionism to the very percent in the religious office, which A second aspect of liberty that man feels through his being a becoming a Christian.

[107:49]

In Fort Worth, in Kingport, he is saved from the threat only of having the undefended possibility That is what I learned, they call it, of the warmness and the warmness. You see, there are two perspectives, you know, constantly before me. One is, at the end of it, it wasn't good. If you think about it again, of course, you have to kind of examine it and go into it. it kind of enact this concept of unlimited possibility. It's a prospect without a prize in it. Instead, if you take it in a completely neutral sense, you have some undetermined freedom of choice.

[109:03]

This undetermined freedom of choice is, in itself, formless, without entwining, without expanding, without intervention. In other words, it is simply what we were seeing there, what we feel it is, the breath of pain. And of course, then he said, many people do that. It is what called, what we call, the God, the greatest fear of existence. One fact is this, you know, the fact that man, if he considers freedom as only a limited possibility, he realizes there's a threat, there's a danger, and in reality, he doesn't believe that in reality, he seems strong because he's free.

[110:08]

Which is, of course, based on identity. This identity, how does human understand it? And the last point is, do you understand how the whole thing is? So this understanding, yes, the question is, But he makes him the servant of absolute love, again, of the soul. And then, in some way, ends his existence with our ones and without shame. That character, or our case, in an orientation, we let it go. Because death and hope is not the freedom of any root.

[111:10]

Another thing is which happens with extensive passes from things, and what we can say from the slavery to things, into the freedom of the human. of the person. That's also very important. That in itself, passing from things into freedom may not be human. But by itself, man is exposed in this universe and in this world, man is exposed to an infinity of things. Not only of things we can look at, we can look at, say, the infinite stars, the infinite world, the infinity of this earth, the infinity of every little object that it touches, that it looks at under a microscope,

[112:28]

But this infinity of things also opens up to him as what we have spoken about in the past. It is just caused of Paul. But all of that is, of course, the infinity of the neutral. Of the neutral. In that way, man who is delivered into the infinity of things is not free. He is in some way lost to the infinity of things. And again, we find that so often in our days, that this rapidly growing expanse of knowledge of the diversity and complication of the things around us. As indeed the sunlight is kind of overwhelming on this earth, it takes away man's grip over things.

[113:36]

Endlessly bearing on, there is also the man, a very ordinary kind of inner instinct to save himself from the infinite variety of things, devotes himself to record. And in that way, there is one way to make the fanatic artist progress, just in order to establish somewhere the island of one thingless And that's impurity that is given with it. He staggers and he staggers through the courts. And there's many ways to do that, which are the attraction of communism. There is a world-engrossing court, and a court which demands absolute surveillance.

[114:41]

But you see, in that way, he didn't do it. This is a daily check that went to the biblical memory. With the question, it's simply so that he is liberated from the things into the heart of men. And that's what it was. Christ is the word. So Christ the whole brought us. God has manifested himself in Christ. He is humane as the world belongs to him. And then it was also this idea to bring to this area of humanness, again, is what we have to be absolutely of liberation. The eternal man is not, through his temptation, his impopulation in human rights, his thesis to be a slave, to claim, to regret, to dip our own, to his own personal individual rights.

[116:13]

I have a good thought. Any powers of evil must be able to be able to receive. We know that this is for the very end. It's for the one that matters. It's a tremendous discipleship. Especially of reading any of your children at home. There's that one saying, and that is a treasure. that in the law of all that, that I'm not, don't become in that way, the captive of my document. Don't trust me. Of my own willingness to receive. This unwillingness to receive is a slave. It's not a slave. And therefore, again, in that way, the Christian is liberated by God.

[117:28]

Why is that? Well, this was an immediate example of what we see. We did exercise our belief that the power of God And in that way, he is promised through this, his promised law, by receiving his promised law, he is on the same, free from their dreams, free from wishful thinking, free from insisting on being wise, free from the inner compulsion from the divine, I owe this to myself. They always say this is false relief or slaving. Incorporated in me, twice in the world.

[118:34]

What do I possess that I don't want to see? And to realize that is a tremendous mistake. Because what is preached are painful, superior, terribly painful necessities. Too old and too much, failing to help, powerless to exist alone. He is carrying the Christian escape from a well in which He lives in a certain, essentially not grounded in science, what to do.

[119:44]

See, it's for man the necessity to deal with this old human creed. Which is that, he said, to always be circumstantial, absolutely, that way is freedom of, and is indeed the freedom of interrogation. And therefore, man is confronted constantly with this tremendous confusion. That is, believing in who it is and what is the right course of action. And of course, in this kind of inner, of yourself, wandering, and the wandering, of course, is forever, is a captain, of this wandering,

[120:46]

Man is saved. Why? Because he's serious. But he's sullen. The plan of God's love with man to cry in his surrender if the oil is spilled. The sea is not an insubstantial thing to think of. To prepare, for example, our vineyards, they say na-na, but you don't accept it. It's the morning star. The morning star, at least, that hears you of the sea, the night of the day, and being saved is there. Why? Because he just learns out of this quantity into, let us say, the newness of action which takes place in the obedience to something from God.

[121:49]

The other parts, it reveals to me, because mainly it is becoming a question It needs to ease out another quadrant in which we all live necessarily. If we only live the same, if our moral values are the same, without a moral difference, no one can still do the same thing, to live our life on a moral plane. As men and human, we are always in captains of how much good we understand and how much bad we understand and how we do it to the good and the bad way. How we define this, how we feel, you know, what we say, what we do, what we do. This can't walk away. not to be poor, but to be good with and bad with.

[122:57]

Which confuses us. It's apt if man is this to himself, and in him he absolutely doesn't know where his good will start and where his bad will end. Where his bad will end is where his good will start. Is his good will really good with him? is probably the same selfishness that he asked about his balance with God. Is there really, can I say, is there really anything good in me? Is not everything that I do, that I do, is always selfish? What is my last intention, is it not? Maybe security for myself, and then all this stuff. In the name of the Lord Jesus, we offer this temple on a purely human level. Very often, the whole picture of our glory and glory flows in shadow glory and confusion.

[124:08]

While, of course, living in Christ leads us out into the world. He does not fear from the struggle between you, the leader, and them. That's a shame. On the side of the Lord, let us say, we are in the same boat that had him. But of course, there is the next thing. There is the narrative of manifestation, same manifestation of the Father through his Son, which gives a manifestation of mercy, forgiveness, and, in my same reaction, of gratitude and thanksgiving in all things. This, of course, for me, creates a different, sentient difference. My spiritual life does not consist in this, that I aspire and say that my big bridge, what will I do with my life?

[125:10]

It's not, he said, the meaning of the precious blood. But the Christian guy is simply that I am strength in the mercy. Peter, do you love me more than these who love you? That's the fact of it. Incorporation in Christ means that not I will, but Christ will give me. If Christ lives in me, the infinite mercy, the infinite Christ, and the infinite, let us say, depth and meaning of a conservation of peace, of God's mercy, is forgiven, makes my life easy to keep on. Start all over again. If you know my life, And it gives me the freedom of thanksgiving. And this freedom of thanksgiving in such a way that, as the psalmist says, my whole soul may be still.

[126:24]

That is, if you are the Christian in living, in Christ, can you be still? And then we step to the last thing, you see, and that is that our becoming Christian leaders will fall with you. That is all I tell you. If you're able to eat food with the freedom of your mind, it would make a lot of sense. I've got a piece of really good news. The city has a project to solve for freedom. Maybe at the end of this year, let me sign it. then later opens on us to worship, to all other worships, isn't it? But of course, the way in which we, in our sales, in which we hold upon this tenure, that means in existential view, what we call layman's art,

[127:27]

The fear gets out, the fear which is connected with the fearing and with the living. Fate ups, the fear which is connected with the fearing in this world is really On this, you know, how do we, where is the spectrums of the feelings of God? In Christ, in God. That's what's happened to the Father, the Lord, and the Holy Spirit. Prior in that way, it's in the way of the revelation of God, in the most existential, in the revelation. out of aimless angst, into the fear of the law, which in reality makes all the jobs. To the dwarfs of this community, They have in their profession, they have dedicated themselves to the Holy Spirit, to a guide in the Spirit, trusting in the Spirit, stable in the Spirit, opening in the Spirit, ruling in the Spirit.

[129:05]

The Holy Spirit, the healing spirit, the caring spirit, the serving spirit, And when I look round at the wall, I think I see also a monster. And beyond those who are here, with the lack of the status of the world, oh, a monster. Here, they are labeled over the whole nation. Mothers have to do something with the Holy Spirit too. Even I will say a very special word.

[130:14]

They are a manifestation of the Holy Spirit. For years I often told you the little story of the Jewish man. When his mother was approaching, rise from its seat to greet her. And that might have been a little of usual custom. So his disciples asked him, why do you do this? And he said, if I hear my mother approach, I know it's the glory of God at this conference. Now that is a beautiful word. In order to understand it, we have to reflect for a moment what the Old Testament, the chosen people, understands.

[131:17]

This glory of God is the shaking. It stands awkwardly set. It will put it this way. It's the heart of God. There is seeking all over the world for a resting place. You know, that is the story of the Old Testament. Let us just stop here again for a moment. Only too often we think about God in terms of a ruler. who has created this world in some way, let us say, out of the playground of his glory. But there is no one so completely out of line to the Old Testament and the Christian revelation.

[132:23]

There God is, the Father, So God has a heart and this heart is seeking the company of men. Very often we quote this beautiful word of Saint Augustine. We are created for God and our heart is restless until it rests in God. I think we could say with a much deeper reason God

[133:25]

is restless. God's heart is restless until it rests in us. God's love is not in any good way the love for himself, but it is the love for them to be with men. God, the Father's Ark, is pressed with angelic presence. That is the story of the Old Testament. The story of the Old Testament is, as you know, the story of an outline. Today, on this feast of Pentecost, it came really into existence. on the pattern of the Old Testament Jewish liturgy, and celebrated 50 days of the Passover, celebrating the giving of the cross on our side to the Jewish people.

[134:39]

There they were all gathered together, and to see the Word of God. You can see that from the report that Jesus just wrote about the day of Pentecost in Jerusalem, the day that we commemorate on this specific day, the feast day of Pentecost. Then he said the apostles were all together, just like the Jewish people that come together while God is dying. And then the Bible says, the Spirit. Like on Mount Sinai, the trumpets that announce the presence of God. Then on Mount Tyre, and here on this Christian feast of Pentecost, this fire is seen upon every one of the apostles, every one of those who are there, every one at Mount Sinai.

[135:45]

So there is a close connection between this day and the Old Testament, celebration of the giving of the word, but at the same time, what difference? The law given to the people through the majesty of God's word, and also terrifying that the voters and the people could not hear it. There was, yes, the unseen by the events of history, only supremacy of God behind. But here on Pentecost it's hidden. The alliance of the Old Testament, as you know, still pales far to the history of the chosen people. was a touch-and-go effect. The Holy Spirit would touch, and then you would know.

[136:52]

The people receiving the Word would say, yes, amen, all these things we shall do. And they'd turn around, and they'd forget all about it. So it's a church and warfare in this world, and the Holy Spirit touched us and moved, not to be even forget. So then also, as I say, in the relation, the Holy Testament between God and His people, there are these moments of union and of love and of rejoicing, but there is in the background always threatening the judge and the punishment and the breaking of a cup and the death of the plea. Now then comes the moment in which they are successful to father the heart of God, the power of his heart

[138:06]

The spirit finds a vessel, finds a resting place. And this resting place is our Lady. Our Lady is the image of all Christian ones. Why? Because she does not want the old people, the people of old, to not keep it in the world. Forgetting about the world. Not keeping the pyramids and the rivers. But Halloween killed the world, and she was born united to the will of God. And therefore she received the world, and the world was made flesh in her. And a new relation began between the heart of God and an everlasting place here on earth. And the first president's place was ours. Christ, the Son of God, made man.

[139:10]

The name Christ, my dear friends, means, and already contains in its head, only the anointed one. It refers to the Father as the one who anoints. It refers to the Son as the one who is anointed. It refers to the Holy Spirit as the anointed. Christ, therefore, the Son of God made man, is, I would say, not people and a lion. Not this kind of uneasy pact. But he is the king. What we call the king. The king of this world and the common, you understand. The kingdom is the stable, established rule of the Holy Spirit. One would say in some way the Holy Spirit is the kingdom.

[140:14]

Our Lord Jesus Christ did as nearly did. He kept the commandment. What was the commandment he kept? His Father's will that he should die for mankind. And that he himself should take upon himself the judgment. And that therefore, the relation, I just put it this way, between the part of the Father and the new people, for whom Christ died, I mean the church, would not be threatened anymore by the uncertainty of the judgment by the strength of the church, by the strength of punishment, by the strength of breaking the covenant. This new alliance, ancient history, on this day of Tentate Cross, is a lasting alliance.

[141:25]

Why? Because churchmen have been called on the cross Our relation to our Heavenly Father is different now. In Christ, that, let us say, dread of church, that dread of God, of God, has been taken away from us. Why? Because Christ himself, as man, has taken the Father's judgment upon himself. and therefore open for all of us the access to the throne of mercy. That is what we are rejoicing in today. And this here is the establishment really of the King. The Holy Spirit is the King. He is the Lord of all.

[142:26]

And He moves our hearts out in the power of God. He loves with this, first of all, staying in the book. That is the important note of the New Testament. Then he's calling and he's saying to me, the privilege of the church. We believe that church as such is in an indestructible way. united to the Father's heart through Christ, who has died for her. And therefore, judgment, in that way, has been done. So this Church, in this ability, we call it, therefore, the Holy Church. We call this Church the Rock on which we stand.

[143:29]

the rock of the age, and does not forget this at a moment like this, at least the next version did, that church leaders and the diamond's wave cannot be broken. The New Testament here on our altar is celebrated as a volume of past judgment that Christ had us offered to God under God. And therefore, this is not only a statement, and therefore, for example, it doubts and even urges people. And for example, my own brothers in Christ to take on vows, vows which one, for their own existence, for life, ascending existence, but the same also for mothers and fathers, Christian mothers and fathers.

[144:38]

One is the note of a marriage which is celebrated in the spirit and on the walk of the church. has discovered the last encounter it takes in the entire world. It is therefore not the touch and dull effect. Thank you, God. That is the glory and the only possible answer. Joy and security and let us call it the peace of the Christian mother that she has been taken into and more than ever loved, and she is far more united to her husband in the clinical, which is the Christian marriage and the Christian family. And this kingdom is, my dear friends, not only stable, but it is also correlated that the dark dormant heavenly Father for us

[145:47]

It's a love which does not wait until we are good enough to receive it. But the love of the Heavenly Father is a creative love. He loves us in such a way that we are interiorly compelled to love Him. So it's a creative love. Let us end with joy. And let us in this moment, for example, do a very simple thing, and just while in the hour of honor, and remember our Father who art in heaven. The almighty, transcendent God is at the same time our Father. That means his heart is restless until it rests in our heart. And let me continue in history. How do we keep our name?

[146:50]

What is the Father's name? It's Jesus. The Father's name is saved. The Father's name is the one who has been manifested to us, taken upon himself, our sins and our guilt and our judgment, and therefore leading us into the land of liberty. He is That is his name. And then the name, your kingdom. Your kingdom, that is the Holy Spirit. You understand how in the Our Father we really invoke the Holy Trinity. We prosper. We enter into us the kingdom of God. We are part of and stay afloat, and those that are so close with it, walk the way that Christ will be, will be in us.

[147:56]

And all those who are gathered together, may the will of God be done. What is it, the will of God? Something that is like a system, Something that is planning to kill us, that it won't. The will of God is our sanctification. He is our help. May the Holy Spirit come to us as the crown of glory. My dear brothers and sisters in Christ, the oration that we just heard, comforted by our heavenly Father, stated at the third survey, it was the beginning of our redemption.

[149:00]

At this time, our King Peter then said, Paul, now we repent of us, and when we think to lift up our minds to the beginnings of our religion, we realize that these beginnings are in eternity. They are the father to get the son. The father and son are united in that mutual love with the Holy Spirit. They are the beginnings of our religion. For these beginnings, we as human beings here in history, we can't celebrate them. They belong in eternity. But the world was made then. There we celebrate, indeed, in the Feast of the Incarnation, the beginnings of our religion, then the Word of God becoming flesh,

[150:09]

and the degraced to be. Not only then are we going to feast on the Incarnation to celebrate the beginnings of our religion, but also, say today, even our Lord, the Word of God, the Fresh, the Son of Man, surrenders himself completely to his individual character, his entity, and dies to earth and hands over his spirit, then rise again. There, on the Holy Feast of Easter, we celebrate the beginnings of our Christian tradition. But then again, and in total connection with it, the Feast of Pentecost, when Christ, the Western Savior, sends us his spirit, penetrate our hearts, to make us active worshipers and witnesses of God here on earth.

[151:16]

That is the beginning of our religion. But today, what about today? The priest just said Peter and said Paul. To mention, to mention not the beginnings of our religion, I would say, yes, indeed. Let us think for a moment about the words that we have just heard in the gospel. That I would say these words mark the beginning. Why? Because up to that moment, Christ had been teaching. He was acting. He gave his word. Who is disliked? But then after this period of teaching, now something else comes in. And that is questioning.

[152:18]

Asking, who do you think I am? So you see, the disciples are now born in self-confession out of their own womb. initiative and knowledge out of their own hearts to bring forward again, to beget again the world that they have received from our Lord Jesus Christ. And that is what Peter does. His confession is indeed the beginning of our religion as far as it is out, as far as it is the world that happens from our midst, opened by God, out of the depths of our heart. You are not a drop, a stone on the living ground. That is of that God who deals with man in such a way that through his entering into our life, we are still become alive.

[153:30]

We are still become divine. We ourselves can confess faith in God, Father, Son, Jesus Christ, the Holy Spirit, and the Holy Church. The answer then of our world to this confession, to this activist bond of Peter, is that you are Peter. You are David. Or let us say it in layman's terms, Peter, in of my hand. You are Peter. You are the God. And on this God, I shall build my ship. Our dear friends, we celebrate this feast today in the midst of our government. We must be the members of this community, the most of our stadium, I would say this feast of finger and forearms celebrated under these circumstances today has brought a very special meaning.

[154:42]

What we see happening in today's speech to the churches of Rome, they may decide to immerse other communities of being instructed into that of actively protesting and then furthermore instructing himself, becoming the walk on that path, built in the church. That moment in this third way has also begun through this communion. It is repeated often in the history of pagan communion. That period we call it the Formation of Communion. And that is the period where essentially the has been ,, but that inevitably to really celebrate, to really participate in the world and in the life, in the living God, what is necessary to give response.

[155:50]

And therefore, I would say this period that begin He will say to them, for this community, it is the period in which this love is in fact. What do you think? What do you think of the land of God? What do you think of Christ, you say? What do you think, what is your identity in the context of the church, in the history of Christianity at this moment? That is what this period means to the body. Now you are allowed to be in your own response. And now our whole prayer, our whole desire is that this response will be that of Peter. That it will be the response of that faith. Out of the depth of the heart of one who knows things so well, who knows whose own weakness so well comes, you are, you are the one.

[157:04]

You are the sun of the living God. My dear friends, this confession binds heaven and earth together. This is not a cry for help. This is a sovereign inner statement. This is not one of human weakness, but this is spoken by one who stands on the rock, on the rock of the world that has come from above. The world that the Father has sent to us. The world that has appealed to us from above. that the community may speak this word. That is my prayer for all of you. That this word may not only be a word of plague, in which it is stated, you are one son of a victim, but also that the other victims, which after the resurrection, our Lord addresses again to Peter

[158:20]

To make this an active response, to state as it were the focus of God's life working in the disciple whom he has died for, whom he has redeemed, I will make that question to whom you doubt me. Do you doubt me? That is a question which now not only requires, as it were, a statement of fact, For there is a question which is directed to us. Do you love me, Peter? Where faith is then put in love, you know that I love you. And the answer to that is, there you may also be watching. So, my dear friends, may there be this community in which God is involved.

[159:27]

Find it safe, outside the depth of your life, that you have a city. May you confess your faith. Faith in what? Your faith in Christ the person, your faith in Christ the Redeemer, your faith in the one who alone has died for the many, that the many may live for the one. Your faith in God, that means your faith as you ask for humility. Do you love me, Peter? That text is directed to you in a special way during this coming month. It was born to you, Lord, your brother, who sees his brother speaking to you. He sees Christ. To you, Lord, he means to you, Lord, one and one.

[160:30]

That is the faith, and that is the spirit of gentleness. May it then be alive in you. And that in that way you also, as monks in the monastic community, respond to the spiritual appeal of the figure of Christ one day, of our Holy Father, Pope Cornelius, who on this day opens the dear spring for the Catholic Church, for the Catholic community. In history it seems that this is the moment where in a new and special way this church has to be armed. What do you think of this? Why start this festival as a prayer to respect during this year of prayer? May you strengthen, may you cooperate, may you empower, may you be the heart of the church.

[161:38]

They can out of faith and of life answer, you are the voice, the song of the living God. You belong. And then you will also receive the answer. Then you go and take care of yourself. Are we all here who are coming? It seems rather awkward for me to welcome you here, but I will. We're very happy that the ministerial group in recent years has broken its bounds and is now expanding its horizons. We are not only going to different places, but we're engaging in fellowship and friendship with new friends. And I think this is a most meaningful meeting for us, and we're happy to be here.

[162:42]

We're happy that you would extend to us your welcome and fellowship, and I'm sure that this will be a wonderful experience for us. May we begin by bowing in prayer, please? Our Heavenly Father, we are grateful for the guidance of thy Spirit, which does show us that in Christ, indeed, we are one. We are thankful for the gift of the Lord, our Savior, for the power of thy Holy Spirit, as we see doors open to a newness of life together, and a common witness to the meaning of Christ in human relationships. We pray that thou would draw us near to each other in thy love, that thou would bless us in thy truth, and guide us with thy Spirit, that what we do and say shall be meaningful and enriching and shall be a bond of love and fellowship between us.

[163:43]

For these things we ask to thy glory, through Jesus Christ our Lord. Amen. I heard someone say that they didn't have to be quite so solemn. And following through on that line, I'll turn the program over to Ralph Storm, who very seldom is solemn. Thank you, John. several announcements of Dean Moyer. Well, we remembered our prayers today. Indeed, a great, great pleasure to receive you here. I would never have thought, and I don't know how many years back we first met, and you were kind enough to invite me to one of the luncheons at the, where is it, down at the inn, you know, where we met, you know, Harris Hill. Harris Hill Inn. This really is one of the crowning fruits of this meeting to have you here as our guests during this time.

[164:50]

Now you chose as a topic for this meeting here the spiritual resources in changing times, isn't it? spiritual resources and changing times. And naturally, the choice of that topic is influenced by your visit here, changing times and spiritual resources. If you come to a place like this, you realize and instinctively you you feel and that what our life is about is to go back to the sources and the sources of the spirit and to lead a kind of life which is, I would simply formulate it this way, primarily determined by the Holy Spirit

[165:57]

as well as its interior aspects, as also in its material aspects. The whole pattern of our life and as such, we simply as monks, we are deeply convinced of the unity of spirit and body. That man as a whole is the object of redemption, that therefore the life, and his life as a Christian, is a matter which affects, we may call it, both spheres. And, of course, our love, our idea, our longing is that the Holy Spirit may become for our soul as well as for our body the actual forming influence.

[167:00]

So the resources here, it is of course for us as well as for you, it's the Holy Spirit, the Spirit of the risen Savior. I was thinking about this topic, the changing times. I think one thing we all feel, we cannot exhaust and speak about the nature of the changes of our time. So much analysis has been done in this direction. It might just for a moment focus on the one thing which which are especially after a visit to Europe in September and October. which is especially kind of acute for me is the fact that social structures, the social structures, I mean not only political structures but social structures, be it the village, be it also the town, be it the family, all these social structures which up to now to a great extent carry the individual

[168:21]

determine the individual in its views and attitudes and decisions, especially also his religious, his faith. Now those structures, at least in our world, in our part of the world, definitely they kind of disintegrate before our eyes. It's that change as it was formulated here from a tribal society to the city. But it's true, of course, that there is a tremendous change, and that these social structures don't carry the individual as they used to. Another factor in these changing times, certainly, and connected with it, is the waning role of tradition. That, of course, brings with it that people also, and especially in the field of faith or their religious decision, don't depend anymore to the degree in which they have been on the, depending on the, let us say, teachings, judgments, very often also prejudices,

[169:48]

which they have received from their environment. And therefore, in some way one can say it's a general process of opening, opening up the inner hardness of traditional units. in, established in a certain faith. That hardness, these walls evidently crumble. Now that has its good aspects, it also has its sad aspects, and we feel it sometimes very strongly. This general feeling of insecurity, this kind of drifting long on on opinions and the changing opinions, the lack of continuity in the thinking and therefore also in the living of people, all that makes us sad.

[171:01]

And all that in some ways seems to kind of shake the structure of the, shall we call it, traditional churches, Christian communities. But on the other hand, of course, this situation is evidently part of God's providence for us. It is part of God's will for us. It is the challenge that God presents to us. in these times and this challenge forces us to meet this disintegration of certain custom forms of heritage in any form in which it comes to us with the actual awareness of the the presence of God, of the power of the Holy Spirit in this, in my own person and in a communion which takes place and a meeting which takes place with other people.

[172:17]

So that certainly is and presents to us an external situation which is very similar to the very meaning, one can say, of the messianic age. Then Christ, the coming of Christ, the sending of the Holy Spirit is definitely a breaking out. and the breaking out of a closed society. And Pentecost brings and puts that before our eyes in an absolute concrete and evident way. So it's therefore this aspect which probably also is one of the motives and causes for your coming here for our being together.

[173:21]

Now, for many of you, this visit to Mount Seville is the first. And after dinner, according to your wish, you will have a tour of the monastery. And I thought that maybe what I say this morning would in some way already call your attention to certain features of the buildings and so on, which are important now to, let us say, we speak about the spiritual resources with which we try, say, to meet the changing times at a place like this. One thing I think you will see very soon, and that is just a general thing, but it already brings us a little to our topic, and that is that these buildings, and that was one of our main things why we didn't, you know, let us say, buy a mansion, you know, from the old time, the Victorian mansion.

[174:36]

Many here in the country that you can buy for an apple and a piece of bread, you know, as they say in German. But then later on you have bought a white elephant and you have to look at it for the rest of your life. And it is never, you see, I mean, an expression of your spirit, of the actual spirit. And that is, of course, therefore we tried here, and this, of course, was a great challenge. When we came here, this hill was called Poverty Hill, and we found, you know, what is now St. Peter's. We found three houses, three farmhouses. Neither one of them was able in any way to, say, to house a monastic community. But in some way, there was for us a reason why we bought it.

[175:39]

It forced us simply into this problem to find our spirit also an external form. and an external form which now doesn't lose and doesn't give up, say, the essential values of tradition, but which at the same time puts it into a language, adapts it into a form which at least seems to us makes sense in our days. And that, of course, is not possible, you know, without, you know that so well from your own experience, anybody who sits down, you know, to build something, for heaven's sake, he has to think, you know. He has to plan. He has to, first of all, I mean, he has to withdraw, as it were, from the actual scene, you know.

[176:42]

And he has to set his mind to what is it, what reality do I want to express? What is the, let us say, ordered and adequate form to the very spiritual, of course, in the monastic community, spiritual substance of our life? Now I think there is right away there is one point I think we all feel that, you know, that if we speak about spiritual resources in changing times, remove, let us say, the accent, I think, from the immediate urgency, the practical urgencies of changing times to something that remains there and is there as a vital but as a steady force. on which we have to concentrate.

[177:45]

And this process of concentration always has to counteract a certain process of destruction and being all over the place. So it is necessary, I think, in order today to live our life, it is necessary that we combine two things, the openness for the changing times and the concentration on the spiritual sources of our life. We have to, and that is of course the meaning of the monastic life, we have to go back to the sources, go back to the principles, think what is it all about. And that is of course, I think is filled very urgently by all of us. Just the other day I had a nice meeting with a friend of mine in the Columbia Records or something like that company, and a man who is therefore really in the midst of changing times.

[179:02]

and he had a journalist coming to him, you know, and asking him some pertinent question and how he would, you know, build up a curriculum for a business school. And his answer was this, if I had the terrible job of building a curriculum for a business school, I would stress psychology, sociology, and philosophy. He said this preparation would give the future business manager more for his money than the study of business techniques. I think that's so true. That's so true. I think he is to have access to the spiritual resources, you know, which Christ the Lord has put at our disposal. It is absolutely necessary to... Let us say at least temporarily postpone the question of techniques, you know.

[180:09]

Not immediately jump at the symptoms and somehow try to heal them, but go to the root. And I would say that is, of course, for the monastic life, for our approach, that's absolutely essential. Now, therefore, the first step, let us say, in concentration on resources is, for heaven's sake, think of the essence of what you are doing. So that the pattern that you want to establish really expresses in a genuine way the inner and eternal spiritual values. Therefore, concentration is needed, but this concentration always with and in view of openness. Because I think always, in our Christian pattern, those two things cannot possibly be separated

[181:17]

I mean concentration and sharing. Those two things are the essential, two essential aspects of our life. Now I just wanted to call your attention, if you look, you see this afternoon view after our dinner, if you go through these buildings, then you will see, of course, what we have now is not yet, you know, let's say the full plan. One thing that you meet, you know, and I wanted to call your attention to it, is the element of concentration. But it is in this way that we put the chapel into the centre, let us say, of the whole universal plan of this monastery. And into the centre of this chapel we put the altar. So the altar as the centre. And that is, of course, indicates right away also at least our approach and our conviction of the spiritual resources.

[182:23]

Where are they? One could maybe simply say, put it first in a tentative way, at the altar, the altar, the center of our life. and that as the source out of which, you know, our life springs. The other one, therefore, position of the altar, the other one, openness. Now the openness, as you know, especially, let us say, openness, I would say, in the cosmic sense, you know, was, and still is, I mean, in Holy Scripture, expressed in the form of the square. The square is the basic form in Holy Scriptures, think of the apocalypse, of the New Jerusalem, of the visible totality, of the visible world. the totality of the visible world.

[183:24]

Now, following these, let's say, these two ideas of centralising and of openness, one thing we have done here, we have avoided the traditional pattern of the cloister in the old sense. Because in that pattern of the cloister and the old sense, the monastic cloister, it was, it made sense, you know. It was, of course, also basically the whole thing was in the square. But then it was done in such a way that one, and that is the north side, that means the windiest side, the most dangerous side, was blocked by the chapel, you know. And the chapel in the form of what we call a basilica, you know, That means a very substantial high building, which also protects you, also in a kind of a physical sense, whatever then hides behind us in the southern part of that building.

[184:28]

Then the other one towards the east, which also makes sense in the old monastic building pattern, was the dormitory. Why, because sleep is essentially directed towards waking up. I didn't expect that one. That's the east, you know, therefore the dormitory is at the east, you know, that's where the rays of the sun come first. And then that's of course an eschatological, it has an eschatological meaning. The night looking towards the dawn, essentially. Then you have the south, you know, the south is where the heat of the day resides. And there is, in the south, there is the kitchen and there is the refectory. the gathering together, see that is the sixth, you know, the sixth hour is the hour of gathering together and that's the hour of meal.

[185:36]

Then you have on the west, the evening is there, you have the working day, that means there you have all the tools and there you have all, everything that is needed, you know, for the labor, you know, for the labor. that is in the West. So that's the simple pattern of a medieval monastery, which is, as I say, in itself, you know, it's a very elegant, beautiful pattern. But it, of course, it has the, I want to say, the drawback that it is completely turned inside, you know. The, let us say, the essential place, you know, let us say the core and center of such a monastery is what we call the paradise, what we call the cloister garden, you know. and in the center of the cloister garden, a fountain, and there is especially, I mean, they are in the more privileged southern parts of this globe, especially, for example, a place like Italy, where all the richness and the wealth and the peace

[186:43]

of God's creation develops, the garden as the centre of it. Again, I say it makes sense because for the Christians the garden simply is the picture of the peace, of the eternal peace that Christ brings us, the risen Saviour. So we did not keep that pattern. And the reason for us was that pattern is designed, you know, is for us too closed, you know, too closed. So we opened it up, but of course not in order to create something which would just, you know, kind of wander aimlessly in every direction. Every building that a community establishes has to have a conserving power, has to have a gathering power. Now, we put the gathering power not into this thing that in all four sides there's a big wall protecting it against everything that comes from the outside.

[187:57]

But we said that the... Where is the protecting power? We put the protecting power in this way. We say the protecting power is the living power of the Holy Spirit as present among us day by day in the celebration of the holy mysteries of Christ's death and Christ's resurrection. Therefore, the chapel is the center. then the chapel in such a way that its inner heart is an octagon and that this octagon is set into a cross. And there you have again the same inner central pattern, the octagon is the gathering and the concentration and is the reflection, let us say for that matter, architecturally and symbolically of the eighth day, that means of the eternity, the new age of Christ, and the cross, that is the victory over the forces of disorder through the death of Christ.

[189:15]

So in this way, that's then the chapel. with the altar as the center, and then we have around the chapel is the heart of another big square, a bigger square, and in this square you have one, let us say, square up at the west, you know, the northwest, and another square on the northeast, And then another one in the southeast, another one in the southwest. The southwest, no vestige of that exists as yet. But what you see is the north side and the northern side with the west and the east part. And in between these, let us say, in between these altogether then five buildings, complexes, we have four spaces that are free, you know. And in that way, the whole thing, the whole building kind of breathes, is able to breathe.

[190:17]

It is able to receive and it is able to communicate. In one of these squares there's a part for the fathers, another square is the access for the people, for the visitors, another square is a kind of garden for our guests, and the other, the fourth square of these empty squares is the cemetery, because that is, of course, another important part, you know, that in the In the Christian idea, really, the dead are part of the community of the living. And that is what we also here wanted to express. So if you see it, you come there in the West, you see already there's nobody buried. We have one member of the community that died, but he is still up on the little cemetery on the hill. And here at the present, at the permanent site, the only thing you have is a cross with a risen Christ, you know, who gives the kiss of peace to those who are sleeping there.

[191:20]

So therefore then, you see, maybe we could this morning, you see, just when we speak about spiritual resources, just I could maybe indicate to you Now, what then are in a system like this, what are the spiritual resources, you know, I mean, of which, let us say, we build our life? And there I would just first concentrate for a moment on the altar, you know, and let us say the external form of the altar. What we did here was that we got 12 stones, you know, and right here from our ground, so Not marble imported from Italy. But here, why? Because, let us say, one can say the substance of the altar, who is it? In some way, I mean, we all are it, you know.

[192:23]

The 12 star stones are the 12 tribes of Israel, and that is here, the community of those who are gathered here. So there is interstate, but of course, gathered here from the ground, that is made therefore in their earthly form, in the form which we have now. Let us put it that way, in the state of fallen nature. And this, how are these stones gathered together? What is the principle? The principle of that, of course, of this gathering is the word. Why is it the word? Because I would say this first thing that kind of builds the altar, The inner act, let us say, which builds the order and which is very true and essential to the monastic life is the act of metanoia, the act of repentance.

[193:26]

Let us say the basic vow we take as monks is the vow of conversion. One must always keep that in mind. It's the vow of conversion. some people and sometimes a little mislead by the fact that now we have a habit and we are concentrated monks and then we are something different or maybe the struggles of the world have ceased, we are suddenly magically put into this place of peace as carefully hewn stones and our problems are finished. That the monastic life would be a marvelous way of, let's say, a shortcut, you know, to, how can one say, to eternity. That, of course, is not the case, you know. We are, by becoming monks, we remain in the same condition, the condition of man.

[194:31]

We remain in the condition of whatever Christian is, as long as this church is on pilgrimage, you know. And the, let us say, the very life nerve of our life is conversion, metanoia, the change of mind. And that is of course the basis on which our monastic life is really constructed. Of course, to my mind today, when asked about spiritual resources, you know, I think the one tremendous gift, you know, that God has given us through the Holy Spirit is the spirit of metanoia, of change of mind. And again, of course, one sees, you know, that a world which is not set in its ways, you know, in its traditions, you know, and so on, in its convictions, is, of course, to say, the place where metanoia can take place, really.

[195:41]

The change of mind can take place, provided, of course, that this change of mind is, let's say, in stems and is produced, how can I say, by, oh, it's Christ the Lord, the peace. not naturally, not a peace that says, peace, peace, and there is no peace, you know, and to say there's smoothing over of things and not meeting, you see, the real challenge that in that way conversion has to meet, I mean, the challenge of sin. And this challenge of seen, of course, in the monastery. I mean, what Hedda said continues and carries the rough character of the altar into our life. You know, that are these things. The other vow is the vow of obedience. What is this vow of obedience? Of course, it can be understood only in the context of conversion of morals.

[196:46]

because this conversion, of course, is a conversion, essentially a conversion from pride, a conversion of any false securities. And therefore, the obedience is that what leads us out of these human securities into the peace that the Heavenly Father has prepared for the sons, the members of his family. The other element, you know, which is indicated in the altar, every altar which is constructed in this way, has the form, also the reality, of a little tomb. Bones belong to the altar. You will see that. I mean, you will not see it. But there is, you know, in the very altar table is what we call the sepulchre, you know, the tomb. This tomb is, of course, first of all, and to say Golgotha and the tomb of Christ symbolically, but then the tomb of those also who have died, you know, in Christ.

[197:55]

And that is of course the reminder to us And again, I think here is, there is these spiritual resources that are at our, that come to us through Christ, of course. The, let us say, the liberation, the riches that his poverty has given us, and these riches are his death, his death. His death as the propitiation for our sins. So that is the altar. But then, of course, the other thing is that this altar is then and develops, as it were, into a table. And that is where, say, the metanoia leads to the other thing, to what we would call the openness. because the table is essentially open. There it is, and it is an instrument, you know, that one may gather around it, and that in some way, you can say, may live on it.

[198:59]

Therefore, metanoia leads to love. The tomb becomes a table, and the key word of that is communion, is community life. What is the inner, let's say, the riches, you know, of spiritual riches of community life? Yeah, for us as monks, it's this, and you are familiar with all these thoughts, you know, where two or three are gathered together in my name, I am in their midst. So it is in that way, it's the presence of Christ among us. And that is the other element of the monastic life, and that is you will find in buildings here, all the buildings that are gathered around the chapel, you know, what do they want? They are essentially, and that's the way you must understand them, they are essentially instruments of communion.

[200:01]

It starts with a pottery which invites to come, but is definitely on a low key, you see. So that the, let us say, the lifting up, you know, comes with your entering, you know, into there where, let us say, the Holy One lives, you know, where we have put his tent and where he dwells. Reddening is in itself an absolute essential act of all redeemed living. We cannot, and we are far away, and we are in that way opposed. We are the contradiction, let us say, to any roaming. The roaming is a completely different thing. The roaming in some ways, the devils. But the building, you know, is something which offers a roof. Offers a roof for what purpose?

[201:05]

For security, for dwelling. That means there comes, I would say, the static element, you know, of the Christian life, you know. Christ, what is that static element? You could put it in one word, is the... the presence of God, let us put it that way, where two or three are gathered together in my name, I am in their midst. But it is, of course, not only what we would call the presence, it is also much more indefinitely what we would call communion, because why is he present among us? In order to commune with us. I in him and he in me. That is, as it were, the formula of communing. And that is, of course, what our life, you know, kind of tends to, you know, to sup, to take part in the supper, you know, that is, as it were, the flowering.

[202:16]

of that what the altar offers, insofar as the altar is a symbol of death, it certainly flowers because it's a Pascha death, it's a death through which we pass into life, in the table, in the communion. So we sup with him, and there is of course the meaning of our community life. And these in some way, you know, we can say, Just to sum it up, the two elements of our life are, we could put it maybe this way, the way into death through the conversion and the rising out of death in the community, in the communion of the divine agape. These two things, they make the very rhythm, and I would say the richest of our life.

[203:18]

Good. Maybe we have to ask some questions concerning this. You know, I might add, you know, maybe this too, you know, that because what we live here now, we come, you see, we have sex, you see, sex is the noon hour. We celebrate this new hour if you come now with us to chapel. The sex is, we sing it in Latin. I wish you could be with us sometime for Compline when we sing the thing in English. But that is, as you know, it's a development that is taking place. And as every development, you know, at times it finds certainly a kind of counter-reaction.

[204:30]

Every development finds reactions. So we have to take that a little easy. But, yes, it's... Just a technical question. Yeah. It was interesting, I thought, your discussion of the... Classic... monastery yes yeah yeah in this sense or with these same concepts in the southern hemisphere then are with northern south walter first or or does it maintain the same classic about what the The store wall on the north... It's always here. In Italy too, because they have these terrible north winds, you know, they're trying... Where it's reversed, I've never been on the other side of the world. And now there probably it would be the other way around, you know, see.

[205:35]

One would, you know, one would in that way direct it, you know, the other way around. The thing is, of course, you must realize, you know, that all these things come definitely from our... let us say, northern hemisphere, you know, I mean, from the Mediterranean world, you know. This, by the way, you know, is also, and of course, today, you know, all these elements are protecting and so on, of course, has changed. I mean, we don't depend, you know, on the thick walls to the north, you see. I mean, we have even all glass here, you know, but we are concerned about the winter, you know, and that is, of course, then, in our days is met with central heating, which is a different idea. But you understand that because the very idea of central heating right away makes you realize it would be interesting for us to think about these things, that we meet the threats nowadays, much less by

[206:44]

by these kind of protective devices. That's why our wards are not by far as thick as they used to be in the Middle Ages, you know. But we meet them in some way from within. Why do we do, why can we do that? Because completely different dimensions of energy at our disposal, you see. And that is a process which of course goes on fast, you know. Maybe our central heating system right now, maybe in not a very long time, you know, will be replaced by much simpler devices than we have at this moment. There's still a lot of pumping has to be done, you know, through all these buildings. But it is interesting, you know. We knew our security, you know, is based not on keeping out the winds, you know, but on meeting them from within. Do we have to go?

[207:48]

Yeah. It's one o'clock now. These men are, we're grateful to Paul again for your insights today. Will you tell them where they go next? Yes. That's a marvellous invitation. I mean, we go to the chapel, you see, and you will meet sext, you know. Thank you. Amen.

[210:04]

Oh, my God. Oh. Thank you. Oh, my God.

[213:27]

Let's go. Thank you. I leave it to you, Remi, to take note of those who create dissensions and difficulties.

[215:26]

In opposition to the doctrine which you have been taught, avoid them. For such persons do not serve our Lord Christ, but their own appetites. And by their implying truths, they deceive the hearts of the simple-minded. For while their readings are not to follow, so that I rejoice in them, I would have them wise as to what is good, and godless as to what is evil. Then the God of peace will soon crush Satan unto your feet. The greatest God, the Lord Jesus Christ, be with you. Now to him who is able to strengthen you according to my gospel, with the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret for long ages, but... And in your good.

[217:43]

We praise the Lord Jesus Christ. Amen. All right.

[222:08]

I'm sorry. Some of it. Actually, we are a group of people who are still in this group.

[223:58]

I don't know why you all want to do it. Generally, it's a great place to have a relaxing day and have a fun office. Get some offices to do this. In the name of our Lord Jesus Christ, amen.

[225:44]

The book of Amos. The words of Amos, who was among the shepherds of Tekoa, which he saw...

[225:54]

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