I hope it to call your church a bride that she will pray of giving to her devotion to the Lord to receive the honor of giving to that name. Perhaps that all those people serve in your name and be part worthy of that bond of beauty, and that the church may be gathered together. What do you do in fear, love, and obedience that you love this book will be able continually In your footsteps, your people may be caught fit to attain to the head, we promised that we could stop. I don't know. [...] relations in the community.

[01:18]

Like ours, we have spoken about the character of the world of friendship in ours, and just in connection with that side. great during these last few weeks. See the most famous book, The Uncheap. Just in order to insert curiosity to find out, because it's such a written statement, it looks like this under the president of the school, the the college, the back of the course. Well, what important is later on approaches it again is the freedom of the, you know, of the maturity, the freedom of the charity of the Holy Spirit that is given to us.

[02:24]

And that to see how the man that came to see through all this kind of thing, that's the, let's say, I don't It looks great for me back to read many things in our Western civilization. And there's also many great friends that think about the church. And also, they know it's a nasty thing. If somebody likes an air-red monk, Adam, write the book, what did I see their spirit finally? of spiritual friendship, and he shows that he is well acquainted with the fact and with the book. I think it's very important for us as well that this concept of it becomes, it has that freedom of reading, that freedom of deflection.

[03:34]

but really to let the heart expand and to let it be soaked in all the attempts and also the plastic protection in which those who are at the roots of our western city section have formulated Cupid's values, the character of Deepak And those were human relations. And so, the idea just came to me that I would try this evening. Sure, it would be only about it. The perfect world. To give you a song, to share with you some of the thoughts that a man like to see, perhaps, on things that maybe got written. It's a really hard to learn. Validum and speak the middle line of the holy spirit.

[04:39]

Now, naturally, the man-like people of culture, when he took it, the cause is a good thing. Out of the experience of his own life, never the whole dialogue on that ship that is put into the mouth. It is the great trait of security. In fact, this makes it seem secure that there is a very important history, a kind of classical example of this kind of human relation. So, it is not to therefore out of the limited experience, but naturally, that particular living experience, or through the pain, it is the night over. which with the others is the last route in Cicero of friendship, a true part.

[05:39]

But nevertheless, although I have to also mention it, that the Lord's precious gift of the God to man is the greatest friendship. How we look at such an attempt that Cicero makes it here, followed by the ship, Then we see immediately one thing, and that is, of course, something which appears to us very much. We see that the characteristic system of friendship is something that is completely removed from Putin's house, what he calls beauty. that links from any kind of idea that there was a practical thing removed from what we call the practical sphere.

[06:44]

And that's of those very important things that we see that we also as amongst and also for our own lives in a very past contentment. It is we need in friendship a human phenomenon which is emancipated from the immediate, any immediate, practical need. When you hear it, as these are defined, and also so beautiful, it is with nothing else, then the hope contains you. In all things, you are divine, conjuring with mutual benevolence, goodwill, and affection. I have come to think that with the exception of wisdom, no better thing has been given to man by the immortal God.

[07:52]

Friendship therefore is a thing which cannot in any way be measured or put into the categories of duty. And anybody who could approach or try to approach that ship in this world, he has to see who put it so well. He fails to attain that loving most spontaneous threat, which is beautiful. These are heavy and poor itself. And they do not learn from their own experience. what the power of such friendship is, and are equal of his nature and his soul. For everyone loves himself, not with a view of acquiring some profit for himself from his sake alone, but because he is dear to himself on his own account.

[08:56]

And unless this thing feels a transfer to friendship, The real trend would never be found, for it is, as it were, another thing. You love your neighbor as you're still. That means a word which, of course, immediately comes to our mind. And when we try to understand it, now, what does it mean? Love your neighbor as you're still. That means, as you love your still. How did you love yourself? Some way for your own thing, not for utilities. So we entered here, which left me, and let's call here, a friendship into the realm of infinity, which is beyond all calculations of utility, which is beyond

[09:59]

or there's hope of gay, but which you see here simply a spontaneous constant you from within. Love your friend as you love yourself. Why do you love yourself? Love yourself for your own self, not for gay self. So therefore that makes you hear the statement give to your strength and affection. And it's beauty. When she gives strength, the teacher says again, what is strength? What is beauty? It's not that what you give. It's not just concern. Any consideration of the state we should give to you. They need to consider We hear the same practice of friendship, the root of friendship that they are given.

[11:07]

The root of friendship is virtue and goodness. That is what Detroit's whole book constantly emphasize, virtue and goodness. There is, of course, also, on the other hand, that we have to say distortion. true flesh. There is a companionship of life. There can be conspiration. There can be the getting together of those who are engaged together in an evil, on the table, in a plot of some kind. But that naturally is the caricature of flesh because they are in kind. of momentarily, temporarily, coordinated unity, maybe, is the only basis.

[12:08]

But the basis of friendship is goodness. It is the love and the pleasure of goodness and virtue. Nevertheless, enough, the essence of friendship is therefore beautiful admiration for a particular Emphasize that so much. It is really the jewel of friendship is the mutual, he calls it very good, yeah. The mutual right word. Right word, he makes clear of goodness and virtue. Everybody in that right now should be excellent through what he says. Loves goodness and loves virtue. Today is the spring. This love of virtue is the root of faith. But that can be openly, it can openly be translated into real fullness of mutual sharing, only sign of mutual grace.

[13:18]

What is involved here is virtue, and that means the glory of God. The glory of God. There is, friendship is the pairing of the light that shines forth from friends. And that, of course, cannot be done without this mutual miracle, without that mutual wrath. For this, they bring to the powers that must be in friendship, let us say this, largely the dream of this luminous logic of mutual reference, if you, let us say, translate that into the practical handling, let's say, of friendship, immediately then certain, or what I can call it, certain rules, even, and certain mistakes have to be avoided.

[14:26]

For example, in the mutual law of faith, one has to be respected. See through a little part, that's so much. Friendship, guarded, or let's say, protected by redwoods, always leaves intact the spontaneity of the earth. The spontaneity of the earth. This was, for example, one of the practical applications of that principle is that certainly one serves one's brain. Certainly one wants to do something good for him, but, as Dietrich says, always in proportion to what the other can make. Very proportion in a mutual ill which brings deep to one another.

[15:32]

It would be wrong in effect the same word as it were, uh, uh, uh, type of the other one, if it were, the outlawing of it. It must consider what the threat can be. The same arm will watch. is there always in purpose. But then also in this future, the relation of friendship, that's really the only thing in which they can accept it, which is again, together, and really again, is only the fear of the truth. Therefore, anything that the martyr would love to the peer otherwise, or also to be agreed in incompatible respect.

[16:35]

That is the reason also why not a single and mechanical equality can be established about. One thing is true that, let us say, the atmosphere of equality is true make kind of a distinguished place. But its equality is more than a mathematical one. And it's never one which can be and should be calculated. What I want to say is that in the future living together, and if there are useful, there are big ones. No building anywhere can be kept. I need this. Now, did my friends correspond to me? Did he do something to me? What did he say? We're the same state of that.

[17:39]

No, in that way, can we cause it. Whatever that is the case of God's death, the evil, the evil, the laity, the splendor, one would say that he is not a god. which is essential to friendship, would be destroyed. One cannot, in that way, calculate it on a mechanical equation. Friendship can also be between superior and inferior. But in this mutual atmosphere of equality, How is that equality of virtue established? It's established simply on the lines and in the round of love. And love wants another. Love doesn't matter. Therefore, the inferior should not envy the superior virtue of his friend.

[18:49]

He should not be cleared by that suppressed And on the other hand, also, the one who is superior should, as I said before, not drown the other one, the friend. This friend may be, in many cases, may be inferior to him. He would be an ugly lack of proportion in which he returns to him and in which he tries to give. but he should their respect then be, first of all, as a state independent and the integrity of the man. So it was a period, therefore, even the government in the creation of friendship should live up the edge to the weapons and the respect he chose.

[19:50]

And it should therefore, in its own behavior also, encourage these spontaneous people as to be the state of confidence of this race. That is, in the whole matter of friendship, these times, that is the rule. It is based, and its ability is based on depth. It is based on trust. We should trust. is bestowed up. If two come together, they should not, as they said, rush head on into some relation and into a closeness which they all then have not been made. But they should first, carefully, in a good spirit of wisdom, type up for one another. Can we have among ourselves, then in a true bond of confidence, of freedom, of loyalty.

[20:58]

And that advice requires also a mutual confidence in bringing up stability on both parts. Stability is a necessary element of friendship. And therefore friendship cannot be simply based of the sudden response of action. It can only be regulated by and known by a whispered by a maturity which is beyond and which proves the emotional response. But on the other hand, that was the other one which Peter asked, It is also not true because, as he says to many in our times we see it, when they approach the problem of friendship, they always say, the first thing is, be careful not to get too much involved.

[22:08]

No. Friendship is a real and true engagement. Those who put their First aid to be followed by the individual is security. The personal security. The security should not be by the engagement, should not be disturbed. The core task is against important. One should not, as these people who don't really understand the essence of things, one should not be anxious. One should not get in such a state that one has anxiety about other people.

[23:09]

But one should, in what is in that part, be, as I say, a rebellion, as you would say, an idol, in last, and I was more or less significant. It is true, of course, that friendship in some way must be made, and it's not the rule that, of course, emphasizes that always. Friendship is not the result of the daughter, as he says, of poverty. It is not the result of the longing of weak souls for some simple. Fletcher is something that can only grow in strength and only grow in an atmosphere of enough wealth of riches to be shared. Fletcher, therefore, involves in those who enter into each one a certain inner stability and

[24:17]

and ignorant in the dead. It is not in any way a slave. But like the other hand, one cannot say that friendship, therefore, is something which is beyond all emotion. As the one who is rich and who is wealthy, who is everywhere he steps a picture, says, I have this security which serves me for my very, and therefore what I do is shake hands with many people, but let not let anybody come too close. Don't get involved. That's because, as Peter O'Block said, I'll be very interested in the same aspect, that is really the attitude of the tiger, but not the attitude of the queen. And you know very well that, for example, also, In the rule of St.

[25:18]

Finney, the attitude of the leader of this tyrant plays a certain role to imitate a relation which, of course, has nothing to do with the Holy Spirit and with Christ. But there is a tyrant who is concerned with his holding of ignorance in the temple and who therefore keeps people out against the system. is in some way really afraid of them. And doesn't want to commit himself. Doesn't want to end up any real entity. That, of course, is what. Friends with peers, a really real mutual engagement. But an engagement interest in that inner loyalty. But that loyalty also demands And that is very important.

[26:19]

Friendship can never be separated from their touch. Trust. You should trust. And only in that letter is true. Therefore friends meet one another and sit through a butcher with their hands open. God's moment. And friendship cannot in any way exclude, for example, also a mutual admonition, a mutual criticism. Saying the truth and telling your face the truth provides that on the side of the wall, who in that way acknowledges a friend, that this admonition is done in in the form of mildness, of graciousness, of patience.

[27:22]

While on the other side of the one who is, through this thing, they exposed to the truth. There is also in the other one who is being, let us say, what we would call, subjected to corbexio paterna, in that way, in response to friendship, He says, Cicco says, it is impossible to have a friendship between the two who don't want to come together on this ground function. Friendship cannot be based on flattery and has nothing to do with the flattery. And flattery is a form of friendship. And therefore, we hear the truth that exactly is better. and it corrects your mind must be presented under one in a gathering understanding in a peaceful way in the way of church in the way of church and it must be at the same time received also in a specific way the one who receives the correction or the admonition

[28:44]

of his brain, should be concerned about the evil which is being corrected, and it should be sad for them, but it should not be sad over the courage. And of course, in the end, we all know from our own daily experience, and when we were speaking for good things, that he corrects your ears for closing somewhere, always stop. that goes. Then I stand across before me, the objective, either I concentrate on my vision and therefore take the correction and obtain that the other one that gives to me, or I concentrate on the object. What is the meaning of the truth? If, in that way, the one who is corrected ought to end us under the plague of truth, then the infection is securely established in this musical sadness episode.

[30:00]

Cipro already describes that, but all it is anyway, is then indecisive to them. should have more tactics, and that is, there should be signatures. Simplex. Now, do you know that I read also from the, uh, from the retreats that we just had, that we just, uh, from our new friend, John Leclerc, that is, of course, our signature word, well, not course, it's always that key word of simplistic. Simplex. That simplicity in the line in the realm of friendship, in our history, in this inner path. That inner being deeply, objectively, let us say, welded to the truth. If somebody is involved not so much in the truth, but in himself, he becomes God.

[31:09]

His whole way of thinking turns in a thousand twists. And these tricks are all concentrated on things. So, syntax. The syntax is the first mistake. Quality of what we're interested in. The other one is that it should be communists. Communists are probably concentrated. Of course, he should believe in himself that way, so should. That means not being in himself, not being in a shape, not in capable of letting the other in or put out against the communist reaction. And the last mark of the proofread is that he is conscientious Because friendship is essentially constant.

[32:16]

What does that mean? Of course, the translation of the green sympathy. Sympathy. Sympathy. Nobody can enter a friendship simply on his own terms. And can maintain it and lead it and try to be aware of it simply on his own terms. He has to be That means he has to be able not so much to impose his own opinion on the other one, but he has to be able to listen. And to listen again in a loving way, in a sympathetic way. In other words, we would call it the deepest virtue and the disposition of understanding has to be there. So these three bonds that are the gods of the simple communist concept. We can see that only the truth, which I would just give a few, you know, are in a very deep way, really, open to us through Christ, our food, and the doctor in that setting of friendship, saying that

[33:38]

I did not come to call you slaves, but now I call you friends. I call you friends. And that friendship with Christ, that is, of course, the whole continuation of Sinto, as I took before, moves, of course, as far as any kind of looking for the people of order greatly concerned. The last becomes to listen. what it calls natural life or the quality of truth. To us, of course, in this year, we have received a new nature. And that new nature we have received, that is the concentration in the divine nature. That is our being factor. That's our being made possible thinking and receiving a new reaction. The reality of grace, and that reality of grace that we have seen before, is the likeness of the Holy Trinity in our soul.

[34:49]

And this Trinity is, I can say, in us as Christians, the inner most of all. The inner most of all. Friendship as shape. Friendship as real communion. as all the Christian community supernatural community is rooted in the community of the three divine persons among the same. And this new root of friendship naturally is there in us through what we call sanctified way, and that means the living image of the three divine persons. soul, that naturally then comes to the fore in us through the vita communis. That is the love of rebirth immediately therefore leads us into the abundance of the vita communis of the life in the church, in the earth, and for us as much as in the life in the autistic community.

[36:05]

the family spirit of the molastic community. which in our society for us is based on the fact that all of us are in and to fight towards children of the same every part. And that it is in our community and that in our sympathy we are bound to women. So let us take these things on with another little But if we try to build up our own community life as monks, we try to develop to the same deepen our concepts about these basic human relations.

[37:23]

We certainly have only hope to know that the antiquity and also that the classical antiquity gives to us But then, up there, you also can see how all that, nothing of that is blood, also in our state. As the monk, that it is really and truly transfigured, and then it is especially the place of friendship, which is in us transfigured, too, through the power of the one who is our true friend to God, Jesus Christ.

[37:58]

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