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Talks at Mt. Saviour

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Speaker: Father Armand
Location: Holy Cross
Possible Title: Pachomius Talk 5 Morning
Additional text: 4-27-7

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or after took over again after the death of Fionnual, one of the two were the consent. By reading the text, therefore, we can explain the line as upturn to the line themselves, to that situation. It began by a long quotation from the book of Baruch. The whole first paragraph, Alinea, is from Baruch, the quotation number one. but you can read it with the having the koinonia in your mind, the community in your mind. Peer of Israel. Israel is both Israel and it's also the Facomian congregation to whom he is applying that text. He will sit it around. That was said to those people, but we, so we is always in his mind. So Peer of Israel, the commandments of life. This is the period where the

[01:03]

Some of the monasteries, at least one, are going away from the commandments given by Spacomius, the rule of Spacomius. So, hear, O Israel, the commandments of life. With your ears, receive and understand prudence. How is it, O Israel? Something happened in the congregation that was unforeseen. The love and peace and serenity of the time of Spacomius does not seem to exist anymore. So, how is it? of Israel, that you are in the land of enemies. You have grown old in a foreign land. You are defied with the dead. You have dallyed with those who are in hell. And you have plucked the fountain of wisdom." So for us, Jesus, the fountain of wisdom is what has been given to us by Thucydides. His way of life, his rule. If you had walked by the way of God, perhaps you will be living in peace.

[02:07]

So you remember, we read the Catechesis of Theodore when he was called in by Ophiuchus. His first Catechesis, he said, you remember the old time with our father, Facomius, when we were faithful, we were living in peace and love. So the same expression here. Perhaps you will be living in peace if you have been faithful. Learn then, Stacey, where your prudence is, where the strength of your glory and virtue, where your understanding is, where the light of your eyes and of feet, who has found out her place and who has gone into her treasure. So that's the quotation from Baruch, and now he will apply it in a clearer way to the Conflagration. Baruch said these things on account of those who were led into captivity into the land of Babylon and of their enemies, because the Israelites did not wish to take the command of the prophet.

[03:10]

Obviously, insistence on the command of the prophet, and behind the prophet is the covenant, of course. They forgot the law of God, the last Pacomius too, which was given them by Moses, and behind Moses is Pacomius. Therefore God brought upon them pain and punishment, they had their pain and punishment, we are going to have ours, sending them under the yoke of captivity and teaching them as a father correcting his own son. He did not wish them to perish, but that corrected by penance, they might be saved. The whole trust of the property resets to penance. So, corrected by penance, they were saved. So, now that would be a sign of healing. On that account, one should remember the words of the apostle who says, if he does not spare the natural branches, neither will he spare us, who neglect to fulfill the commands of God.

[04:18]

All these things happened to them in figure. However, they are written for our correction upon whom the ends of the world are come. They have been written for the Israel, but they have been written in figure for our own correction. Those people, Israel, were of course transported from the city of Judah to the city of the Chaldean. their exile out from one city to the other, changing place on earth. We, we are right, we. We, on the other hand, if God sees that we are negligent, negligentes, negligent, may lose our city in the next world, just not going from one city to the other, but in the next world that will be exiled. and surrendering happiness be handed over to captivity and punishment." So hell is the grief of captivity. The trouble is that it seems that you don't come back from it. Losing eternal joy, which our fathers and brothers scarcely acquired by their labor.

[05:25]

They scarcely acquired it through all their labor. So if we don't do good labor, we don't have any chance. So it goes in this way, I won't read everything. Paragraph three is, beware of forgetfulness. Remind our father, Vicomius, and let us fear the Lord, the end of paragraph three. But then paragraph four is very important. Consequently, As a consequence of all that picture, let us examine our way. Let us be aware of what we are living. The self-awareness is very important. Let us be conscious of what we are doing. Let us examine our ways, enjoy and judge our own progress, I will complete our own steps. It is just to spot real.

[06:31]

Just a little bit. Let's examine our ways and judge our steps. Let us then return to the law. Idea of conversion. Let us return to the law of conversion. And lift up an eye, return to the heaven, our hearts together with our hands. So the material circle that I explained were the way they took the prayer, the comments and actions, that's after each reading or each text that was read aloud, after the hand and the brother were raised. and raise their hands to our fathers and then prostrate again and wave their hands again in front of our fathers. So the raising of hands was something quite sacred. And he said, let us raise our hands. So he had to do the hands up. our health together with our hands, so that, on the day of judgment, God's mercy I will help her. So our prayer must actually come from on the area, homo, and external, but the heart will be moved.

[07:37]

We will then not be ashamed when we speak to our enemies in the gate. But rather, we will be working towards open bridges that the people who have set justice on Earth may enter. Who are those who will enter? Those who have set justice on Earth, who have been faithful to the laws of the Kainounea. Here we explore a path You will be a part, you will get something, again. And let us eat, cancer, because we are going to fall to you, O Lord. Let us be mindful of the Lord, and go out in parts, to repent, to repent. And let us not forget, that first, that man, that servant, or let us really forget, that man, of whom it was written, that there is a man who tries in the Lord. Who is that man? But does not forget that man are from the good person, let it be the man who trust in the Lord, whose hope is in him.

[08:46]

He will put on them the right and wrong position following that. We will be like the fruitful fruit near the water. But if we are hopeful, that man, that's what he is, will be a fruitful fruit. That is to say, his prosperity will be large. that's near the water, and we will set out in droves to the monster. He will have many defendants on him, a lot of prostitutes. He will pretend like us, that's not like the real truth, that we will never be blessed by death to have prostitutes. He will not fear the coming of our prostitutes. He will have leaky branches in time of droughts. He will be burdened, bearing thoughtful fruit, without a planning tree who can nourish. And so, let us remember once again our stance, number 5, our stance on how we have the dirt of the rule, especially. Let us be careful, careful not to condone the shame which we have committed.

[09:49]

Here, we have committed shame. And, uh, it proves that, uh, it proves that we don't have a point on that bridge. We have one problem, and one other problem, and we have to, uh, content, orientation, it is a collection. We have questions, we have Mr. Russell, would you like to answer that for all of you? Not only for you, but perhaps you think of all of us, we are all responsible for what we bring down in our community or in our country. Let us be careful not to turn down the things which we are committed. Let us meditate with an open heart to stand up for our father. So if that's true, I'm sure it does help me. But it does meditate. I meditate with an Uber car.

[10:51]

So if they will, they then will be trained to do it right. Something that I should do at first with the car. And I should be meditative. There is a rule on the Uber car. and a blessing given to us by God who lead us to a spiritual life, lead us to God. And so we have, it is only through our left hand and the usual hand that we can help each other, help each other. And us believers, we don't stop. We are going to know God forever. Not only believing in Christ, but I'm so passionate for Him. For we know that mystery which saves the breath of our mouth. In the Greek on the people's backpack, our mask that we do.

[11:52]

Yeah, so for just a little story. And in other words, you are adding the lamp to my shoes and the light to my hat. So this is just a little bit about the spirituality of the moon, the moon of the moon. And then, it's the future life. Let me attach the lamp to the hat. And then the rest of the bypass is more or less the same meaning. Number 6 is, uh... That's just, uh, the path that I was thinking. Alright, I'm going to run the filter. Find out if there's a color on the blue. We try to have a better relationship. That's what I think patients with.

[12:53]

That is patient with us. Let's take care of our own patients. I'm starting out to cure them. Tinnitensia, or there's a Latin word for it. Medanoia. Medanoia, the old word. I'm careful. And remember that in the, what I mean, in the field here, by the way. Following us to Medanayagan, let us arise from our deep sleep the Pilgrim's Lair, regarded from new age as a demon. Because our adversary, the Devil, as a roaring lion, is looking for someone to devil, you remember, was the way our short reading of context, the fact, whom we must resist fiercely, knowing that our elders came out of the same struggle.

[14:08]

in reference to the elders, important in monastic tradition. Some people before us went through the same struggle. So if they could be the winners in the struggle, we can too. We have to follow their example. Therefore, let us not think in laboring and sowing broadside the seeds of virtue. We have to sow the seeds of virtue if we want to harvest the fruit of virtue, the fruit of the Spirit. The whole physical struggle is to keep and to cultivate the fruit of the spirit that's been given to us in the baptism of the virtue, so that the devil will not strike them out of our soul and push them towards the fatal. So we have to grow and cultivate the seed of virtue, so that in the future we may be able to harvest as it is.

[15:13]

Let us hear Paul teaching us. You who are persevered in my teaching, learning, view person from persecution." So, Pachomius is from time to time in the text compared to Paul. There is one text in the life that says that Pachomius is our father in faith, just like Paul, because he's the one who has engendered us in the love of God. But the one who teaches us is our father. Following the example of the saint, let us remain in that which we begin, as in Jesus, as our leader and guide. I promise, Paul, Jesus is the real leader and guide, and the others are just mediators between us and him. The next three lines are very obscure, but not so important to get into.

[16:18]

Understand the hair of our head in a figurative way. But anyway, the outline that I work with is beautiful. Number seven, speaking to the superiors and the house masters, reminding them that they should take care of the people who have been entrusted to them, and take care of their bodily needs as much as of their spiritual needs. Towards the end, the second part of the book, Arcturus will arrive to the sin he is really speaking about, of the monks who are trying to have their own possessions and to acquire more and more possessions for themselves. But it says that the reason for that is that the sorcerers were tending to themselves, were taking care of themselves and were not giving to the brothers.

[17:29]

what they need. So the superiors had to be considered as responsible. It is because they did not take good care of the brothers, and the brothers started to take care of themselves. And so it says at the end of the first paragraph of number 7, both spiritual and charnel food alike must be given, and no occasion should be given for carelessness, negligentia. Same thing in Bhaikamya, that no place should be given for murmur. If the superiors, or those who are ennobled, are really giving the brothers what they really need, both in the carnal food and spiritual food, then there is much more chance that the brothers will be faithful and not negligent. And this is clear at the beginning of paragraph 8, that we are not superiors for ourselves.

[18:36]

There are some who pretend to live according to the commandments of God, but they are watching out for themselves, because they are tending to themselves, taking care of themselves. But this is the lesson we visit ourselves with sometimes, to attend themselves to their they think they're themselves. Speaking in their own interest, they say, what are others to me? I seek to serve God and to obey His commandments. What others do does not concern me. I think that's something that we can hear very often in monasteries. I'm faithful, and I'm a good monk, and I'm fulfilling my egotism. But what are the others to me? It's their own responsibility. Each one of us are responsible for each one of the others. for the material needs but for spiritual needs too. Paragraph nine, that we have to, the superior has to teach the others not only through words but also through example.

[19:46]

And so Oman, he's speaking to the superior of the monastery, and so Oman warns, without ceasing, and teach what is holy to each soul entrusted to you." So the two roles of the, two of the roles of the superior, who are, is reputable for faithfulness, the disciple, and teach also, as to what is the will of God. Teach what is holy, and to each soul. So that the teaching has to be adapted to each one. It's a kind of objective teaching which has an objective to be used for all the time and all the place and everybody. Teach to each thought, each one in particular and trust it to you. You yourself be an example in good work. So teach definitely in your work, trust in your example. Be aware, especially that you do not love one and hate another.

[20:57]

In all things show an equal concern for each one, lest, perchance, the one whom you love God hate, and he whom you hate is the love of God. The meaning is that what is in the heart of man, you don't know. Only God reads in the heart. So, you have to love everyone in the same way, with the same love. May you agree to no wavering for the sake of friendship, repressing the one and advancing or upholding the other, and by this letting your liver be loved. So there is passion, there is faith or friendship, but it's not because you are more friend to someone that you feel like privilege to win. Everybody is equal in front of God. And so you are to love everyone and be just to everyone. And just as in Saint Benedict, there is Saint Pagomius, or RCA just, reminds the Superior that he has to be accountable to the tribunal of God, paragraph 10.

[22:10]

Saints of God's tribunal. All those to whom the care of the brothers has been entrusted will prepare themselves for the coming of the Savior and the dreadful tribune. committed a lot of everybody so that the first thing they have to prepare themselves to be the coming of the savior it's not the tribunal which is in the forefront, it's the law savior, savior is coming but he will come to our judgment so we have to be ready for his tribunal if to give the A report for one's self, I would suggest that if to give an account of one's self is full of danger and fear, how much more painful it would be to answer for the fault of another and to fall into the hand of the living God.

[23:13]

There are many texts in the Bible in the rule where it is said that the superior is responsible for the defendant or the master. And yourself is those who are under his jurisdiction. The third paragraph of this page, we know that all that was written in the law and foretold by the Prophet, was predicted for us. Our Holy Father also instructed us that each of us will be held responsible and will have to give a reason for both our actions and our omissions. You can go, for example, to Recepta et Instituta, second series, number 13 and 17. Let's read 17, for example.

[24:14]

If all the brothers living in the house observe that their master is very indifferent of chastising the brothers insensitively, outdressing the measure of the monastery, they shall report to the father, and the master shall be chastised by him. The master shall do nothing but what the father has wrought, especially in any new matter, for in customary matters he shall keep the rules that have been passed down to the monastery. And thirteenth, if the master notes a transgression in his own house and does not check this, the delinquents immediately or tell the father he shall take the due punishment himself. He is responsible for what is being done in his house and if he does not take care of correcting that and punishing if necessary he will receive the punishment and if he is himself indifferent or chastising the brothers insensitively, then the brothers will judge him and refer him to the father, and he will be punished, punished by the father.

[25:25]

But there are two of those instances. In the Peketak Yudhisthira, there is a whole scheme that is foreseen and the way that a member of the House will judge between themselves and their father if he is not leading them according to the rules of the community. It's very democratic. But it is the father, of course, who will have the last word and will be the one who will punish him. But it is the responsibility of the brother of the house to see if their master is faithful to the rule. Number 11 is very important. because he has been speaking up to now, especially of the heads of the monasteries and the house masters, and he says here, what I have said up to now is for everyone who has any type of responsibility in the community.

[26:33]

And later on he will say, I speak to all the brothers, whoever. Prop number 11, from all these facts we learn that it is necessary to stand before the judgment seat of Christ and be judged, not only for each of our deeds, but even for our clothes. After the account of our own life, we must give a similar account for those entrusted for our care. Now that's very demanding. We have to give an account for our deeds and our thoughts, but also for those who are entrusted to our care. So this recalling must be heard not only from the superiors of the houses, but also from the heads of the monasteries and from each of the brothers who are recalled among the people, since each must bear his own burden and so fulfill the law of Christ.

[27:36]

So when somebody accepts an office, he does not accept an honor, but he accepts a burden, a responsibility. He accepts the situation in which he has to be accountable, not only to the community or to the father, but accountable to God. what is being done under its guidance. That's the reason why the RCSs in the text we have read in the life history books complain of the fact that, and it's surprised at the fact that the brothers are now beginning to aspire to offices. That's only against humility, but that's stupid. They are running after trouble. with God. And then it's another one more is a scroll from the Biograph 12, he is speaking to all the brothers, not only to the Father of the house, and the house masters, and all those who are, who have the responsibility, but he's speaking to all the brothers.

[28:52]

And so, dearly beloved brethren, who follow the life, the deeds, and instructions of the Church, of the Synagogue, to all of you who live according to the Synodic life, stand in your determined purpose, proposito, proposito means that's your commitment, what you have decided to live, that's your profession, Propositum is very similar to professio. End of side one. Please turn to the other side. It's very strong. It's our aim in life, the aim that we have, the end that we have given to our life, our propositum, that we have decided to do. And once we have made that propositum, there is no way of coming back. We are unfaithful if we do come back. So stand in your determined propositum purpose and fulfill the work of God, opus Dei.

[29:57]

St. Benedict restricts the meaning of opus Dei to the divine office. He has used opus Dei as the technical term for the divine office. But in the whole literature before him, opus Dei was the whole of monastic life, the whole of ethical and spiritual life. So unfulfill the work of God. It was in so that our Father, by communion of course, who first set up the Chinavilla, the monastic life more than just the monastery, so that our Father may speak joyfully to the Lord for us. So our Father is in heaven. and he can be our mediator, he can be our advocate in front of God. But he will be our advocate if we are faithful, if we live according to our purpose, if we live according to the life, the style of life, lifestyle, and the precept that he has given us.

[31:03]

And he will say to the Lord, they are living just as I have trained them. He will be very proud. So if you can say that, it would be a good advocate. Indeed, the apostle, while still living, said, I praise you that you remember me in everything. You see the parallel, the conflict between Paul and Thucydides. Our father, Thucydides, will speak to us to the Lord, and says, indeed, the apostle, Paul, while still living, said, I praise you that you remember me in everything. and you are keeping my ordinance just as I have handed them on to you. And now it will take one by one each one of the superiors. Number 13 is you, the superior of the monasteries. Number 14, you who are the second in the monastery. And number 15, you who are the superior of single houses.

[32:11]

And then, number 16 and 17, they are about the same. Number 18, you who are the second in each of the authors. So, to pay off the monastery, the second, to pay off the house, the second of the house. Maybe we'll come back to those texts, they are beautiful, but for the time being, we will just go. Yeah, 19 is all you brothers. He has begun by superiors and each one, and then he says, all of you brothers, once again. Number 20 is about chastity. 21, 22, 23 is about renunciation to personal property, property. And then let's go to number 31, which is really the reason or the occasion for that text.

[33:23]

And at the end of paragraph 30, the last three lines, it says, the institutions of our father being despised, The forgetfulness may creep in, and we may neglect, by our vice, the mediatorship. I will say mediator, it is mediatorum. It's a very frightening expression. Mediatorum dei et patorum. So, it must be on the background. So, he says, we may not neglect, by our vice, the mediator of God and of the saints. So if it is a mediator of God and of the self, nothing can be tried. So let me just echo here from the context. So 31, what fruit or what sign of God's precepts is found in us? So it begins to be more and more personal and speaking from the bottom of his heart with all the grief that is there.

[34:36]

What fruit or what sign of God's precepts is found in us? Or for what the promise that we fulfill a pact. I must agree that the Latin is rather obscure. In qua professione impriamus arrepta. So I will suggest the translator, or in what are we being faithful to our promise? But that can be a question. What fruit or what kind of gastric is found in us, or in what are we being faithful to our promise? I consult different translation, and each one has its own way. So that means that I take it quite on here.

[35:38]

It is not so important. Did we not give up everything? Shall we then be subject to avarice? So that's the theme he is speaking about. Since we have given up everything, why are we going to be subject to avarice? It is asked of us, whence our wars? Are they not from avarice? For each one seeks what is useful to himself, and not for his neighbor. That's absolutely contradictory to the whole idea of the final union, to have everything together, to be responsible for one another. Each one seeks what is useful to himself and not for his brother. So that even today, Ezekiel, as if alive, chastises us with prophetic warning, saying, there were traitors among you. a son dishonors his father, and a father blames his son. What shall we answer on the Day of Judgment?

[36:42]

What defense will we be able to show for the last time? And then, paragraph 32, it says, well, 31 has been quite hard, and then it says, I do not say these things about all of you. But about those who contend the precepts of our predecessors. For the way of life that we have received, we have received it from our predecessors, by Gomez and those elders who lived in his time. And through the inspiration of the Spirit, through the grace of God, they have established a way of life. And we are, those who are giving in to the temptation of Avarice, are contending the precepts. And precept is more than just a law, the way of life. It was much better for them not to know the way of holiness. So that way of life is the way of holiness. And it was much better for them not to know that way of holiness than knowing it to turn back from that which was given to them as a holy commandment.

[37:52]

So they made their proposito, their purpose, their decision, but then they went back. And this is much more serious than if they had not known it. Concerning men of this kind, Jeremiah wrote in Greek. That's a long page from Jeremiah then. And then paragraph 53. What is left to us now to do? We are still Yes, he says, not all of you, but it's the Galactic Senate of the faith that we are sent. What do we have to do? For all these reasons, let us return to the Lord. The conversion, penance, the whole thrust of the book is to cause the convocation, the conversion. Let us return to the Lord, our God, so that he will hear us graciously when we pray. sent the angels as willing to be free and to know him so if we are taken up with greed and others we are not free so we cannot pray but if we are free

[39:08]

we can appeal to our succeed God so they know God, to know Him. And then we can pray. Elsewhere He says, return to me and I shall return to you. So we have gone away from God, God has departed from us. So if we return to Him, He will return to us by giving us the embrace of metanoia, conversion. Again he says, return to me, revolting children, and I shall be your God. Ezekiel likewise calls to witness and says, why do you die, O house of Israel? I desire not the death of a sinner, but only that he may return from his evil ways and live. Our Lord, the most merciful, as well as the source of all goodness, cries out in the Gospel and testifies to us. Come to me, all you who labor and are heavily burdened, and I will refresh you.

[40:11]

Take my yoke upon you and learn from me. For I am gentle and humble of heart, and you will find rest for your soul." It's full of beautiful quotations. Let us consider that the goodness of God calls us to repentance. in the goodness of God, that God has spoken of conversion. And that holy men incite us to salvation. Holy men, those who are the prophets of the Old Testament, of course, but also those who have been in the Kagnonia, in the congregations before us, like Amos and his disciples. Let us not harden our hearts. The purity of heart is also the openness of heart. Let us not harden our hearts, nor store up wrath for ourselves in the day of anger and of the revelation of the judgment of the just God, who renders to each one according to his works. Let us return to the Lord with all our heart. It comes over and over again as an antiphon.

[41:12]

Let us return to the Lord with all our hearts, calling to mind The word that matters, if you return to the Lord with all your heart, He will cleanse your heart and the hearts of your children. We have to return to the Lord through words of justice and through the work of conversion and then the Lord comes to us, returns to us and he will cleanse our hearts. He is the one who can cleanse our hearts. We cannot purify our hearts ourselves. And the one of our children, the members of our communities, So now that we have seen that context, we may come back to what it says to the different groups of superiors. Number 13.

[42:14]

He speaks first to the heads of the monasteries. Now you, who are heads of monasteries, be careful to show all concern for the brothers with justice and fear of God. Your responsibility is to show concern for the brothers. Do not abuse your power in pride, but in everything, show yourselves an example to reflect under you. So you have to teach first by the example. And since the essential dimension or feature of community life is the unity and the uniformity too, as a source of unity, so you have to show that in your example by caring for each one of the brother in the same way. Be an example to the flock under you, just as our Lord showed himself a model in everything, who put or made his families like sheep or like a flock, so that you may be merciful to the flock and trust it to you, merciful and full of mercy, full of love, full of compassion.

[43:50]

Remember the motto of the apostle. Apostle, I have kept nothing back, unless I shall pray to announce to you the complete will of God. Om Nam Buddham Tatham Dei. This is very important for Thaykongyat, to do the whole will of God. If we are not faithful in everything, we are not faithful at all. gave to the devil the possibility of becoming a master of our soul and spirit. And somebody asked me the other day about the meaning of perfection. I was so interested about that here. The perfect is telaius, the perfect man. But the one who is perfect does not mean that the one who has no longer any little shortcomings and so on, a little ideal man, but is the one who has

[44:55]

arrive to easy failure. It means that the one who is accomplishing the whole will of God. His way of accomplishing it is something which is always in a state of progress, of course. It's always progressing towards God. But to be perfect is to follow all the commandments of the law. It's to do the whole will of God. And of course, as human beings, we always do it imperfectly. But the perfection is in the intention of ourselves, and not putting aside any of the commandments. There is an interesting thing in the life. When Trichomius, in one of his catechesis, explained that our full or half is like a house where there are many apartments one under the apartment and uh... but they are all connected to one another and you cannot go in one without going through the other and so if you let the devil enter into one of your apartment he is the owner of the whole house because all the doors are open to him if you lose one part of the spirit you are in danger of losing out of them

[46:30]

I felt lest I should fail to announce to you the complete will of God, unnamed but untouched and great. Also, I have not ceased teaching and exhorting everyone of you publicly. Everyone. See what love and tenderness there was in the man of God, who not only was solicitous for all the churches, but was weak with the weary and bore suffering in everything. Here you have a proposal the inmate of Paul taking care of the church and the inmate of Pagomius taking care of all the monasteries. Let's name it. The quotation, of course, refers to Paul, but Arceus just seems to be referring to Pagomius. See what love and tenderness there was in the man of God, who not only was solicitous for all the churches, all the monasteries, but was weak with the weary and bore suffering in everything. Let us be aware that someone should be scandalized and fouled because of our negligence.

[47:39]

Let us not forget the words of our Savior. Let us not forget the words of our Savior who says in the Gospel, Father, of those whom you have whom you gave me, I have not lost anyone." That's a beautiful thing. And then you see that the superior is considered as fulfilling the same role as tribe, because he will, the one who has a responsibility in the community, will be able, if he is faithful, to say to the father, father of those whom you gave me, the very words of trust, I have not lost anyone. Let us not despise any soul, lest, through our harshness, it perish. Well, there's the care for and the concern for each one, any soul, any person. Why? Because through our harshness we do it.

[48:43]

It does not be harsh on anyone. If anyone should be lost on our account, our soul will be held accountable for that soul. It's very benedictive. Our father was accustomed to impress this upon us constantly. Let's see an example, Instituta number 13. Well, I read it a few minutes ago. He used to warn us lest that saying be fulfilled in us, everybody oppresses his neighbor. Also, if you bite and devour one another, watch out that you do not consume each other. From this it appears that one who saves another soul is the guardian of his own spirit. One who saves another one is saving his own soul. One can be considered responsible for the loss of another soul is losing his own soul, his own life.

[49:47]

Now that was about the superiors of the monasteries. Now about the second, I mean, those who were the ancestors of the father of the monasteries. And I think their role seems to have been simply to take his place for any radical way. You are second in the monastery. Show yourself first in virtue. This is the play of the world. You are second in the monastery, but you have to show yourself first in virtues. Let no one perish on account of your vice. Same thing again. May you not incur the blame of him who eats and drinks with salt and has not given his servant food at the proper time, as the pharaoh of the other prophet. And the parable of the king who goes into a trip and leaves his possession in the hands of his servant.

[50:55]

And when he comes back, he finds him a faithful servant, or he finds him drinking and having a good time and feeding the servant. So you have to choose on which side you will be, and by choosing on which side you are, here below, you choose by the very fact on which side you will be when the Master comes back. The Lord will come on a day He does not expect, and at an hour He does not know, and will put Him with hypocrites, where they will be weeping and lashing of teeth. May none of you fall under such condemnation, but when the time of refreshment comes, may we deserve to hear, well done, good and faithful servants. Because you were faithful in a few things, I will set you over many things, entering to the joy of your Lord. So there is not only the fear of the judgment, but there is also the hope for the recompense

[52:00]

And then he will speak to the superheroes of each house. I am very impressed also by the way Arceus uses in a very harmonious way, quotations from the Old Testament and the New Testament. It has become its role. I mean, it thinks very easily with all those figures. And they are really part of its thinking. They are not just a few short quotations that it will say something, then it will use a quotation to add the complement. It's using the word of the scripture to express its own thought in a very in a very simple way, which instead of thinking should have thought. Now about the superiors of the single houses, housemasters.

[53:05]

You two who are superiors of single houses, be prepared to give an answer, an account, to all who require, to give an answer to all who require an account for the faith which is in you. You have to give an account of your hope, an account of your faith, So, I will... and next we have a basic ziggurat the on and the barrier yeah i think we'll go with that that's the thing that we knew and the uh... out forward i think will mean that and i've been confided to you uh... irresponsibility one of those who are irregular every uh... every superheroes first thing you have to do is to warn them A photo of a French poet, he has a beautiful little text about the superior, the only one who is in authority, whether it is in the social field, or in politics, or in the society, and he says that the role of a leader is to be the one who will

[54:29]

délégué à l'attention. It's the one who is delegated to be attentive. So in a group, it's impossible that all of us, at all the time, we are attentive to our purpose, attentive to the life we are promised to live. So there is someone who is delegated by the group to be always attentive, and to remind the group of its aims, and to remind the group of its commitment. and so because he's the one who is dedicated to being attentive, to be careful, to be aware, so he's the one who has to warn. And so that's the role of the prophet in the Old Testament. One of the roles of the prophet is to remind people of their sins. That was a very interesting role. Usually, they back away from it, but when the Spirit has them to do it, we cannot let them do it. To warn those who are irregular. Console the paint artist.

[55:34]

That's another aspect. It's more consoling. More consoling for console than for work. Console the paint artist. Strengthen the weave. Efficiently powers all. But that's beautiful, because it's not only a role of this warning, of reminding the law, that aspect is there. There is also the whole humane approach of controlling, which I started strengthening this week, and to be patient towards how, that means even towards those who are irregular. Here's the Apostle's warning. You fathers, do not provoke your children to anger, but bring them up in the discipline and direction of the Lord. He is applying to the superior what the central says to the father, the penalty. Know that to whom much is given, of him more will be asked. And to whom more is entrusted, of him more will be accepted. You should consider not only that which is profitable to you, but also that which is profitable to your neighbor.

[56:39]

Selflessness. Lest what the scripture says be fulfilled in you, because each one pursues what is useful to his own house, therefore the heavens will hold back. The dew and the earth will not yield its fruit, because you have made serious charges against them. In another place it is said, because you did not do it to one of these least, neither did you do it to me. That's a beautiful text from chapter 25 of Matthew, the Judgment, which is very important, I think, to understand the real meaning of contemplation, the biblical conception of contemplation, as I mentioned the other day, which is not a Greek theory, but consists in seeing God and everything, the presence of God in everything that we live, everything around us. And in the New Testament, there are two complementary encounters of God, encounters of Christ that are inseparable, and there is no real spiritual life, there is no real concentration without those two encounters of God.

[57:49]

There is the encounter of God in the silence of our house, our room, enter in your room and pray to your father, and if you love me, you observe my commandment, my father will love you and will come and will make our dwelling in you. It is that encounter of God. But there is also the encounter of Christ in our brother, especially in the one who is poor or in a needy state. And Christ will say without judgment, I was hungry, and you gave me to eat, or you did not give me to eat. I was thirsty, and I was in jail, and so on. And we will say, what? We have never met you. Well, what you have not done to the little one of my brother, you have not done to me. So that encounter with Christ is essential. And if it is not there, there is no real contemplation. There is no real... And so, here, Pachomius is reminding Arceus that what you do or not do to my little brother,

[58:52]

It is to me that you do it or not do it. Recently, I will finish by that. If it is out of the tape, there is no problem. Recently, I was in the monastery of Nang, and I was celebrating the Eucharist, going to celebrate the Eucharist with another person, who was Chana Jaya, by the way, who was supposed to preside and give the homily. And we had a little clue, so just before Mass, he said, about five minutes before Mass, you will give the homily. So I looked rapidly at the text, and it was the text, uh, uh, I'll trace you farther because you are hidden. Once you are hidden for a while, you are, uh. taught it to be the literal and then if you were happy are you if you are like one of those little ones I don't remember exactly the text and I was thinking about those little ones who are the happy and privileged in the kingdom of God and I arrived at the sacristy and there was my alb which occurred there and with my alb there was a little

[59:55]

a little piece of paper, written, now five. I felt very privileged. End of side two.

[60:05]

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