Last week he gave us various in-processes to urban thinking, especially during this season, about essentially the idea of a lasting life. We had one little session about it, in which various people presented thoughts, descriptions, or definitions of various kinds of Alasic life. And one element which rolls out of it is I think most of the first that it really was the . light of the world by the way that's of course one of the most I can say touchy subjects especially today and it sounds very negative light of the fuga just in a general

[01:31]

context in which onasticism really distinguishes itself from other forms of fascism certainly it's this separation from the world and a concrete let's say physical from the world, so evident in the bombs going into the desert. Now, as I say, this is a very touching subject, especially in our days where the church understands her state of faith, the council,

[02:32]

say a positive, sanctified, relation and mission. And therefore also Christians, especially as we have seen the texts that we read from the Council of the Church, as well as the laity, and the Christian laity, Christian because they are seen there as work efforts in the world. They say pulsing from the world to the world. And one can add in the world related in that stricter sense of the world. So all these things, you know, of course,

[03:32]

They raise some questions. Usually when we think about the Fuga-Mundi, flight, world separation, physical separation, one word that first thought comes to your mind is that of a withdrawal for the sake of solitude. solitude for the sake of recollection and our prayer. That certainly is an important element. That's no doubt about it. However, doesn't seem to me is the, say, characteristic, theologically essential, And that maybe we could speak about that in tonight.

[04:43]

In the course of this week, we have come across various places, various readings, which contribute in a certain way to the evaluation of the words in the colony of salvation. He had the, on Monday, after the second Sunday it lived, on Monday he had the gospel from St. John, the eighth chapter where our Lord himself speaks about, somewhere about this, in a larger sense, relation to the world.

[05:45]

And he says, I go, and you shall seek me. I go. He points to his exodus. No, leave me. I go. and you shall seek me, and you shall die in your sin. Whether I go, you cannot come." The Jews therefore said when he killed himself, he also said, whether I go, you cannot come, which is a very significant interpretation. And then he said to them, You are from below, I am from above. You are of this world, and I am not of this world. Therefore I say to you that you shall die in your sins.

[06:50]

For if you believe not that I am he, you shall die in your sins. He said, therefore, to him, who asked thou, Jesus said to them, the beginning who also speaks unto you are for me. Many things I have to speak, the church of whom he has said is true, things I have heard of him, these things I speak in the world. So he points to his relation with him, the Son, and his Father. things that I have heard of him, these same I speak in. And there stood no lot that he called down his spot. Jesus therefore said to them, and you shall have lifted up the son of man. Then shall you know that I am he, and that I do nothing of my sin.

[08:00]

But as the Father has taught me these things I've seen, he that sent me is with me, and he has not left me alone, for I do always the things that please. Now that is, maybe this gospel here is significant in the try to establish Let's say, the whole idea of leaving the idol is the idea of leaving in the context of the whole economy of salvation. Maybe our grand just, you know, we have spoken about these things before, maybe it's good to know to remember, too. We can look at this whole phenomenon of the fuga mundi, for we know And we can look at it from above.

[09:05]

If we look at it from below, we start maybe from our own experience. And this experience may be very repetitively put just in all this desire to be alone with God. To get as one says today, you know, if somebody is overburdened before, this is not a word, all that. God says not he wants to. How does God say he wants life? Get out of it, Lord. Get away from it, Lord. You see? Get away from it, Lord. Maybe, psychologically speaking, from the human point of view, it's this. wanting to get away from it. If I look at it on the bar, then of course I have.

[10:12]

If we go for the bar, we always have to start with the Holy Trinity. We have no other one. Because that is our word. That's Christian. That's our definition. That's our line. And our Lord cannot speak of God as go away without referring to his Father. And then as of course there is this deep, deep in our duty that our God, God of our Lord Jesus Christ, is essential. Father, soul, and Holy Spirit. You know this too. Father, soul, that there is something of this kind, let us say, in God, which is, of course, so difficult, if not inconceivable to the philosophical mind, or in which God usually is taken as one solid moral block of immovable perfection.

[11:19]

And then, of course, rather cold moment God to make this teacher conceive of anything like relation between father and son is really talented. And of course, one has their easy place to say, God, there is no such thing that would be against the perfection of God. Still I think this, this very practice is of just an enormous importance to understand what we mean when we speak about God is God. God is God that is Agatha. See, Agatha. It means that now, as we always say, that the Lord that seeketh not all

[12:23]

And let's put it, you know what it is. I got to understand which, which, I want to say, comes out, you know, remains gross, you know, through renouncement for us to get out of the head, to give up this, to give up that, but out of something in a positive way. And ultimately, someone knows this freedom of the agape. And that freedom of the agape is peace. But then yet this very peace, it's absolutely evident that there is that relation with me from that song is just kind of a sick. Because this peace, you know, that power is deep. And as all economists say, it has the color of the child.

[13:29]

It is something as, for example, our Lord says, you know, I speak what I hear. What I do, I say it by the thought. These two things, you know, in one way, I listen to his words. I'm saved by him. That means I always will. So that there, and still, you know, this song is absolute perfection. As enough of the letters say, that King is perfection. And still is perfection in the divine Agapita. It's not independence. And freedom in that way, you know, that one has to have a steady over everything or can't get along without the phone.

[14:33]

Today, we very often consider freedom just as well. And we just consider perfection just as this way, as independence, as the possibility to act and to do what I don't please. But of course, nothing of that in the realm of the divine agony. But loving relation between the Father and the Son, yes, that's right. And this loving relation so perfect is the Holy Spirit. a divine person. So you see there, Lord, that this agape, I would put it this way. If you look at it, you know, if we look at it with our eyes, as human beings, thinking the way we are thinking, let's say in this state of all nature, let's say as empirical beings, not as constructional beings.

[15:46]

whole world as a real being of flesh and blood. We, we, to us, you know, it simply seems to be a lack of perfection and something and in some ways just incompatible with that way in which we understand perfection and that means independence and autarky. Self-sufficiency. This relationship between Father and Son, in the Holy Spirit. But then it starts to know what we have to, in some way, to come to. Because we cannot come to it. We simply have to receive. It's being given to us. is being given to us through the son's incarnation.

[16:49]

That he really became man. I always come back to the sentence of the gospel where it says, you know, nobody has seen the father. But the son who was in the father's bosom, he has ignored us. So I would say that any human thinking Thinking, for example, on human terms of glory, or in human terms of, let's say, perfection, or in human terms, therefore, of self-sufficiency and freedom and all these things, he would never come to a God who in himself eats father's son, he said. But then it is a thing which has to kind of open up to us. And it opens up to us through the soul.

[17:53]

But I would say this way, if you apply it, could maybe say that if you look for the element of what we call down here in our earthly world renouncement or ascension or also out there is put, you know, monastically devil, what it is, into this very line. If I look there, I would put it into that line, it seems in that, in that light. That this, this kind, which is daily, you know, in which he palates us, and puts us upon the line, huskies, is already in the Holy Trinity. That means that there is the source of all our asceticism, that this divine agape manifested in this specific form, the relation between the father and the soul.

[19:11]

There is that not what eyes might not is not my doctrine, but the doctrine of the one who has sinned. You see, if in what Paul said, if one realizes that, then of course, I'll say a word which then what we have in the epistle of the third son led to Paul is, I think, makes more sin. It comes deeper. Man said, Paul said, be deeper. Followers of God. These followers of God. And then he continues to specify. Now there's heroes. That is an old idea. That's well known. There are many dedications in the sections before the apotheosis.

[20:16]

in the antiquity. But not that. Be ye followers of God. And he says, as most dearship. As most dearship. Then, of course, all in the immediately the world would have said, family absent. Family. Most followers of God as most dearship. But at the same time, I would also say it opens up immediately the ascuses. And especially, I would say, the monastic. Because for the monastic ascuses, one of course is one thing, one leaves the world. But why does the world leave the world? Just, you know, to have solitude, because people can not disturb them and distract them?

[21:22]

Or is it because he leaves the world because the world is old? And what he goes and what he looks for in the desert and leaving the world it is, is the world of the spiritual, is the parameter. Howard. Word of the child. That's why Bruce O'Connor, O'Connor, O'Connor, as I said, the term, the term, which is a term, I'm saying, I've been, [...] you know about christmas that they have is they all have a good round you see it that's a cool cool it's a fabulous thing for your children but no school put on you see sometimes they have a get a kind of majesty so especially in the east of church and jordan there you know where they have a long kind of tray they have a lot

[22:44]

comes in the Kool-Aid, you know, Karras, not Karras, but Karras is trying. Excuse me, sir. Now, maybe that's a little deviation of the authentic thing. But that is certainly is the means. That's an expression of this, you know, of the child. wants to become child with children. And you know they are bearing that the children are the one element that doesn't fit into this world. That is why in the antiquity children had it quite not. Usually they're lousy. So then when the children came, the disciples said, wait, let's give it, you know, to have these little, you know, dirty little birds coming too close to the majesty and purity of the Lord.

[23:52]

Especially with the lousy heads. But that is, you know, I know that is that the children simply don't be locked into this bird. Just think about it. You've been a weird guy. The children leave there, we call it today with verbose, you know, verbose, the genius, you know, who has found this word, kindergarten. Kindergarten. Exactly. Exactly. It's the kindergarten. That is the child's word, but that is not our, that's our new word. Well, in some way, the monk is really out to find this kind of girl. But then it goes on and see that what has most deanship.

[24:55]

Now, there they are right away. The divine behind this is given to us, the divine, and that he is given to us, in the father-son village. And then it continues and walk in this agape. Then it continues and specifies as Christ, as Christ also has loved us, that agape, and has delivered himself for us, tartened it, sinned it so it belongs. an oblation and a sacrifice to God for an altar of sweetness. That is, you see, there is the food of wood. There comes, there comes nothing, asceticism and the whole thing, really in its full force.

[25:56]

Right away it's also meaning is said, after this, failure is put before us, but possibly immediately continues, but fornication and all uncleanness, let it doubt so much as be named, as be called, say, or upsetting, or foolish talk, still remedy it is to know. rather give in fact and leave one way to the admission of the chip to give that. Thank you. To know you this and understand that no foreign people, unclean or covetous person, which is a servant of idols, has inheritance in the kingdom of Christ and of

[27:01]

So you see here, you know, that God, the kingdom of God, approaches, and this kingdom is the kingdom of God's life. And then it approaches this world. And it approaches this world in which form? In the form that the vessel which carries this divine fire of the agony, that vessel coming into the world, what does it mean? It's all that covetous and all that idolatry, and all that was behind it, serves power, they lead to the hostility. In other words, this flame, this torchbearer, our Lord Jesus Christ, the world that shines in darkness, he comes into his own, in his own, the seated knot. They house into this world.

[28:05]

But what does it find? Defines end or state. All. Now, you see what is that, right? It's, of course, it's the result, you know, of the form. Let us just, you know, somehow let us just go back to that and just remind ourselves of it. because that is all connected to the food that would be. There is Adam and Eve, and that's, of course, the full image of God. Nothings, absolutely. Why? Man and woman, they constitute the full image of God. Because what are man and woman essentially in the eyes of the teaching of Holy Scripture? Man is the particular And the woman is the preaching God.

[29:05]

That is very good. Man and woman. See, woman is a derivative man. Just as ish and ish are. What is the woman? Taken from man. Taken from. You see, and it is true. Man and taken from man. These two are the image of God, in the original or in the original states. You see immediately that in this world, man as a couple represents and shows the original couple, father and son. The fall is, we have spoken about that, I often do remember, you know, the fall.

[30:09]

And this, you know, that's the woman with Ishtar, the one that was taken from bed, the one that is the body, and say that that is the head. That woman took the initiative. She started talking to me. She thought that for a while she had to take things into her hands. She took, you know, and you see, the devil deals with the wolf, that means with the derivative part, with that part which is the kingdom of the divine Agatha. represents this perfection of sunshine, of receptiveness, which in that way, as it were, brings out her own ina essentials, the quality of the Jedi.

[31:17]

And she, of course, takes it, takes the initiative, talks to me. And the toxin that gives the fruit to others and that. So in that, well, you see, there was the destruction of the divine . One can see it. in this relationship we have. And of course, that this simply destroyed the divine and also destroyed the relation between man and woman, that cause all of that, what we call the natural, and it's not, it evokes, I mean that asceticism,

[32:26]

in which a man, you know, has to get, you know, take care of his food and the sweat of his problems. And where the wounds function to bring forth children is in pain and sorrow. And where, in that way, And of course because in some way this relation between man and woman and man loves it. And the woman's sense is, you know, towards the man. And to say what means she is coward. this relation of what God is so in the audience, so many ways, so evidently, especially in what happened in the world, beyond two weeks, that that relation is distant, as here's servitude.

[33:45]

Man, he becomes his own in, of the power of God. He becomes the evil He has a beard, he has got a tape, and he's with his soul. The addict, you know, he said, well, I am sorry, you know, who was me? He sure became it. Sometimes, sometimes. He dances there about if there's two women dragging in with the addicts. of, say, the affluence of his, uh, violent lives. So all that, you know, is then this emancipation of when we explore, you often spoke quite. And, of course, our Lord comes, why? To give, you know, to just, to just take, you know, on groundwork, that he enters into this world through chaos.

[34:51]

That complete chaos. he not eats you, the sale of divine. And that's, of course, the heart of asceticism. And of course, no Christian can escape, no baptism. Every Christian is baptized into this death. And therefore, it's for all Christians, you see, that they are opposed, you know, as St. John, The evangelist puts it so well, this epistle, the second epistle. He said, do not set your hearts. He speaks to all Christians. Do not set your hearts on the world. And what could the world let us do often? The lover of the world has no love of the father anymore. Or that is Wallach Knox's translation.

[36:00]

The other one, the English Bible, said, anyone who loves the world is a stranger to the pharmacy. You see, there will happen these two things, you know, opposing one another. Everything the world follows, all that hand us to the apple. or entices the eyes. All the glather of his love springs not from the far, but from the moon. And that bird is passing away with all his endurance, but he who does God's will stares forever. Now, you see, there you have that one other reason for the excellence. At least the basic reason for the existence is that the world, the world, is a solitaire and is a law.

[37:04]

As we say to law in the intro, I had a law that my two boonings and pauper, the latest translation means, boonings and pauper worked Oh, because that's the word, why possible? Because John was on the cliff. So, therefore, the one, but what is this aloneness, the aloneness of Christ? Oh, is this alone in that way that he carries, is the portion of the divine apple, into a world that is ruled by the devil? You see, one must always think of this, that as soon as this image of God, that means the harmony of man and woman in this mutual law of mutual subjections, and I would emphasize the word mutual subjection, that is the idea.

[38:13]

Man hears the woman, the woman hears the man. And that is that divine argument. That is that divine element that conquers the world. But when that is destroyed, who takes his place? The devil takes his place. When this divine tenant, you know, this image of God is destroyed, that means that the head of the person, the head of this earth is destroyed. Who takes his place? The devil takes his place. And then this one man is saying, I will put it this way, see that the falling paradox is the fall of man, but is at the same time the eternization of the dead as the prince of this world. Before that, man was the king of the seven.

[39:16]

was in the very moment in which Adam had the fact and sit to me, is praiseworthy. In that very moment, the devil is the Lord of His Word. And therefore he can say to the sacred Adam in all, look, all this I give to you. That means he also works. And he can give it to the sacred Adam. He can ask, or can say, even then after the fall, the devil takes Adam's class. And so in that, well, this bird is, under spite of the evil one. It is as St. John puts it, and I think this language is so significant in relation to this, or what I'm just trying to explain, that Maudus, That means, the world is under spite of the death, as a result of the fall.

[40:36]

And this thing also, of course, extends, you know, basically the first dominion. First dominion. for the exorcisms. Today, one must quite know what to do about the exorcisms. So, and therefore, the one, you see, alone, unicus, alone, let me translate it back one. Yeah, in what way alone? Why does he go into the desert? Why is he not close? because he's not a member of that society. And to say that entire society, that end up, that world is a society, that has killed him. And that still is at the same time, too. And they're making a lease. Oh, and of course our daughter was part of that boat.

[41:42]

part of the new morality. The new morality is that you have to be able to lead your father, lead your mother, and lead your sisters and brothers and all, and follow them. Now that is pretty much the unknown one, isn't it? So in that way, they want us that, you know, in this specific radical. Therefore he's going into the field, his full community is, in this context, you know, it is that, let's just say, radical protest against the devil and his powers, and his blood. And in that way, if this is the devil, let's just say he is alone, because they all gather up against, as they were gathering up against the The world has that instinctive hatred for the one, you see, counts.

[42:48]

It is not . So in that way, you know, we should always remember that, that our leading enclosure, and that is the reason why, for example, St. Benedict, you know, walks from this enclosure He wants to exclude, of course, all the elements you want to know in the silence of the devil, the medium.

[43:21]

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