I believe so. There are two parts that we're going to mark when we probably have this morning that after the introduction, we want to express the seniors of our select members of the chapter about the procedure of the provision to be by the So hence, I would have to be strongly by themselves to the government of the system and set the problems. So we, in a certain general idea of what we think I would emphasize very much that of course, this day, A great thing.

[01:03]

A great. A large certain institution. A great. Therefore, it is kind of beyond what you would call the vita regula. It's a special also. It's not an institution in the sense to know that at certain times we have a problem. It's in that way it's a freedom, especially I just wanted for that reason too, that we were loosely of a collection for to realize that in a year Costas of time, certain things like that, you know, were introduced into the common life of the very community, which has, for example, I mentioned with creation, which is also this free thing, not legislated for.

[02:24]

in Google or on the subject of the chapter of France. These things are coming. Why have they come in? Because not everywhere, not in every safe school and group, that's the thought of the dignity of servants. Nevertheless, because they need us, and ask it very often, because you are cute, It can be as time goes on the question of balance between solitude and fraternity. Solitude and fraternity. The question of how much the silence establishes in the practice of science that was extremely abstracted to me as they living together of individuals in each one human is the world of society.

[03:38]

And the celibate of means of God has been constantly in the presence of God. But not with the possibility to communicate that that was the great, that was the great. And to me that that became a huge, you know, at the end I launched this retreat that had difficulties that I, at the time, in any last day, Especially on the spectrum. Concerning the discipline. Balance between communication and understanding. So this would be in the general time. Because there is a general problem.

[04:43]

And the ways you ought to be, and I see it being practiced, for example, by alcohol in the group, by the brothers of Jesus. It's a shame, and it is a spiritual shame. one realises that we are all an engaged, as a group, in a community effort, in their warfare, in the battle for a crime, we all, in that way, depend on one another, and therefore it is naturally that we share, that we share the good thing, And then beyond, the difficulty.

[05:49]

For the purpose, really, of practical individual, personally, also group, deepening, not in a theoretical sense, not in a theoretical sense. I don't think it would be in the nature of God, in account of the vision of the being, in the, as I say, the sheer way. would result in a debate on monastic field. What is the day in the foreground, what is the tender age, what it is, is really the living soul. It's the heart of the individual. Because they have on their general basis absolutely practical. But of course the heart, what happens in the heart, in the heart we are ascensioned and listened.

[06:54]

The ascension can be a matter of shape for the education of all. Somebody can and a brother can explain and should be an author. then what are the things that sustain and lift them up? And that would be, for all of those who are there, indeed the greater difficulty. Every revision of the piece is not essentially directed towards It is a little larger thing. It's not a kind of, say, a variety of chapter of forms. The recognition in that way that the individual, what the individual witnesses, the individual witness to the community in confrontation with God.

[08:05]

The vision to be, be, like their food. embraces the positive and the negative aspects. The positive aspects, as I say, are the two which contribute to communication. The other negative aspects, that means force, that means kind of obstacle, that either the individual himself realizes, and that he would like to, let us say, to make know that he is aware. Very often, you see, that is, if it's not right, but if it's not right, it is stepping into the truth.

[09:09]

And it is, very often, it is for others, important problems, a great hill to realize, ah, yes, he is asking for a hill, because that's what it comes down. If somebody in your religion at least speaks about himself, he doesn't speak about himself in order to defend himself, that would not be in the spirit. You're going to say. He doesn't speak about himself in order to build up a Catholic image. The kid would not be acknowledged. But he speaks simply as a brother in me, realizing and asking his brothers to help him. So then we should keep that element because You know, and also the books we have, the way we see on the feet, I'm sure that the history is difficult.

[10:18]

It is integrated into a kind of discussion club. Adams, therefore, speaks about what we call the neutral thing, the, let's say, the provenance, in an objective way. Of course, they might enter into the picture at times, You know, but there is not the essential thing is, what am I here in this? What is this doing to me? What do I need in the way I still should give? And therefore, also, if you see there by the way, If one speaks about oneself in that way, if one doesn't simply, that's the difference between the remission of the V and the chapter of false.

[11:21]

You see, chapter of false, that means false is good. It means there are various cases. He has done this wrong, he has done that wrong, he has trespassed the woman here and that one wound there. He has the rope and the glass, you know, when he has done something to the machine that wasn't, well, recall maybe. Might have done something to a cow then. So that is not, it is not the matter of Let us say, pointing out, or pinning down, out of individual cases, you know, I mean, of, of, of, uh, thoughts, I mean, in that way, of, of doing something, I mean, not of something, here, that was against the rule.

[12:26]

It exists on a deeper level. It's on the level of the, I would say much more, the level of the, of the, what we call the character. It has to do with something, because that's where we really need help, and where we need help in the daily workings of the community life. Because our community life is not only made up by the various things that we do here and there, or kind of the staccato of deeds, But of course, community life is made up of the person, the whole person. And that's something that has to do, let's say, with everything. It has to do with character. And therefore, the original that we would bend, you know, into that deeper inner personal life.

[13:29]

Naturally, you can see that by the word that always is naturally a very delicate, very delicate thing. It can therefore be done only, you say again, even the Holy Spirit. Therefore, it is necessary that before the group that we hear, we'll be going to restart. That people are united clearly in Christ. in the present is over. The two or three or four are united in my name, I am. A spiritual statue has to be made. I cannot simply say it into it. And this spiritual statue has to be kind of made by the group that meets as a group. Thus they acquire interior needs in the presence of Christ and in his love and in his peace.

[14:43]

Everyone is locked there in order to defend the cause or to defend the case. One is simply also, what they say, interior at the disposal of the Holy Spirit, truly. One does not know that you're the biggest of risk. It may work, it may not work. It's a risk. And therefore, it has to be a problem in that. The only way there is to lead to risk. The other thing, of course, which belongs to you, is believing that the presence of Christ and his love for us is, of course, by the way, the They trust in the love of the brain. They don't trust in the love of the brain. What wants to be again.

[15:46]

And therefore, also, it's important, you know, that the way we see on the beam, for example, does not degenerate into one man using the other man. can be here, of course, in the course of the way that you want to be, can be and it should be, but I would always say that the best guarantee that any kind of correction really becomes effective, becomes powerful, is if this openness is my interest in bargaining. I wouldn't ask it that way during the revolution that we attack somebody, for example, who hasn't said a word. But I would wait, you know, with that until the schema of religion is manifest.

[16:54]

Then there is, otherwise, naturally, you push the other one into the reflexes. And then, though it's here to be, the end is in the fight. So there's the Holy Spirit, and again, it's this the presence of the Holy Spirit in this form. Naturally, everyone taken to the power in a religiosity should come in there, that's true, I mean, that's right, in the evidential spirit. It's part, I would say, of our general conversion of morals. It should be there for also a company, you know, with the inner, let's say, readiness and a spirit of total sacrifice for one another. A spirit of really caring for one another.

[17:57]

Loving responsibility for one another. Not divine and haughty, but judgment. absolutely an outing reason. Beautiful responsibility, beautiful care, and on the part of the individual and inner sacrificial act, penitential act, to offer oneself for the bread. So there probably requires much community, detachment, and also distrust of state. Now, it is natural that

[19:04]

in some way requires a erection and a certain diagnosis. If I speak about this thing, of course, by the way, the problem comes in devices between what is the relation between this act of religion, the being, and the superior. How do those two relate? I would say that the is essentially instituted for the spontaneity of the community to give room, you know, really to the . And therefore, I would spend

[20:05]

hesitate very much to bring their contact with their help now that the presence of a superior, a spiritual father, is a god. There might be situations in which it may be filled with that with the, as I said, responsibility and also make him to say that the group still it may give him the spirit of corporate responsibility if the superior at least doesn't cover the kind of watchful eye but if he is there I would say to all of them he should be there as the brother of our friend.

[21:12]

I think that seems to me is important. That he is there, he is there in the group, as the brother of the group. Because it might, or it might, it's true that certainly I would probably be making this quite bad,

[21:44]

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