September 21st, 1983, Serial No. 00388

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Monastic Theology Series Set 2 of 3




So today we'd like to start on the pedigree for the instructor, which is the second of Thomas's books that we may recall to be the construction of his work. He already designed his work to have three parts. The first was the perfected verse for the exhortation that we can use in translation. It was very difficult. And it's the logos, the word, that is adding to the meaning of the text. And the second book is quite different from that. It's called the pedigogos, or pedigree, which are those three-lettered words that translate into these two versions of the word. The instructor or the educator. The icing on the top of the instructor, that is what the church always calls the pedigree. The versions that we have of this,


we have a so-spoken version in French, it's in three words, with a lot of good footnotes, to give you a good indication. But the other thing that we have a lot of trouble with is the the word, the icing on the top, is the whole word. But the presence of the word in translation, that's part of the church, that's the whole of his making. And they seem to vary in the presentation, and I'm not quite sure. I'll see if I can look at the whole handful of questions. I did, there's something, just before we run out of time. The pedagogos. The sequel to the propheticus is addressed to the baptist.


Clement portrays first the educator as he trains the Christian in a moral way of life. There are three books to it. Book one presents the pedagogical reward and introduces the reader to a broad open book of spirituality that stamps the ethics of Clement for the full Christian college. His guess is that this is quite a good thought. But let us close it. Before we come to it, in the prophetic of it, let's come to it in a more meaningful way, in a more reasonable way, than the rest of this. I don't know how to describe it. Here, however, Clement is more than a Catholic spiritualist. What he gets into is the moral philosophy, the moral theology of spirituality. There's never more than that. Books two and three form a pretty simpatical narrative, describing the daily Christian's daily life, mixing together moral precepts and rules of business and religion. That's a strange mixture, but we want to go into it in a way that is relevant. Relevant for his gnosis,


his understanding of the spiritual. In the first book, it's quite rich in his book. A lot of the richness in it is implicit, rather than there are. Otherwise, it seems implicit. It seems benign. It seems too repetitious. His combination of Christian Catholicism with an etiquette parallel to the Stoic religion employs the meanings of law and misogynism, the teacher of the religious. The Stoic influence was a highly rational character in his presentation of the world. Man was part of nature, a reason, a reason which he helped make the world a better place. And he played on that very idea, sometimes early on. Whenever he uses it, he has in the background the theological sense of the word. Which, for Clement, meant at the same time pouring the down on us. And then he was going to, when he would write a third book, which, near or dear,


should have been entitled The Diasporas, the teacher, according to the report. And finally, it would go ahead as a strument and they never decided how the strument was going to be related to that, projected forward. And some light is needed on this notion of the pedagogue. The pedagogue is not the teacher. The pedagogue, as you can hear, the number one distinguished, the two books in that notion, the pedagogue is not the teacher who is the slave of all the child's school. But then the notion becomes harsh, because first he had to protect the kid, as you might imagine, after the rule of need. But then he became also one who told him how to conduct himself. For instance, how to behave himself, as he told him in his book. He would teach him how he should behave himself in the world.


And gradually, cutting to the area of the marsh, he said he would become, naturally, more and more respectful of the child. So, there is already a tradition of manners. He picks it up and uses it, to protect the presence of the world. I don't know how else he did it. He became rather respective of the patient's role. There is a whole empirical school of the slave. That's a central theme in this book, I guess. In fact, he uses that word in virtual words about a hundred and sixty-three times. Now, it comes as a bit of a problem in the book, meaning that it wasn't so powerful, as it was with all those things in the book. So, book one is very different from book two.


Book one is an introduction to tradition, which is a theology of this guidance of the world. I mean, book two and book three are catalysts, written on a policy. There is a lot of attention to the spirit of charity in the final part of the book. Now, another thing we have to remember is that in Pyrenees, he is in a struggle with Gnosticism. There is no more Christian Gnosis. This is something we have as we're aware of. We're not as aware of it now. In Pyrenees' principle, how it says it, he deliberately sets out to refute Gnosticism. He does it by becoming a Gnostic system and then proposing, however, in most cases, how he doesn't do that. And so, the anti-Gnostic, the one that is implicit, by those consequences,


is important. Now, one of the achievements of the Gnosticism series is its emphasis on spiritual charity, guidance, shall we call it. So, the Gnostics have those two there. These two theories usually put other spiritual people on the subject of charity. As long as both of you are Gnostics, then you're Gnostic. That's what it is. So, this theme of spiritual charity which he pushes so hard, uses so consistently, is meant to be the best. It wasn't in his book. So, he's inserting a lot of Greek notions of learning and teaching into his workbook. And if he had injected that verse with philosophy,


then there would have been a state of terror that would serve it, take over, would ruin his mystical work. And he wrote the foundation of the dystopian world for the Greek and Christian world. So, this notion of spiritual charity and how he connects it to that is the counterweight to that. It's as if he puts it in as an antidote to this structured hierarchical philosophical notion of learning in his book. And then, how the theory of learning starts to show up in the dystopian world by him looking at how he does it in the book. There is a much more political, or at least scientific, in the middle of that, that he's pressing and placing all the weight on the system and has a school of that in place. So, he has to take serious measures


to compensate for that. The Greek flow is much more intrusive here than it is in the book. And what the book does is deliberately think to puncture the consistency with the knowledge or emphasis of the consistency of the structure of the system. It doesn't appear in the book that he bleeds much more than he does. He only used it, I think, as a one thing to compensate for the indigo. The indigo is much more serious here. It's always amusing in the book. Partly because it's more than ever before. You know, the Swiss approach is something that is more in the world of structure there is more structure. It's more than you can imagine in the world. It's a little bit


more foreign in the world. Yes. Perhaps climate is the first of a group of human origin that takes it up with great intensity. I mean, I agree with all of those opinions. Yes.


The pedigree of the Swiss project deals with climate refers to all of these places where time lies all the same quite about this natural world history. And we've been given as a word Christ as our teacher. He didn't say in fact that the implications of the pedigree of the Swiss project exist in the world. So it's parallel to law and it's an introduction of under law into a sequential way. A must come before A.


Which doesn't really occur. The same principle if you want to get the clue you have to do A first. And that's not in the Swiss project. And the gospel is basically a pretext to confront the spiritual fabric of the church as we would say. And the full grace in the initial here is an art historical example of that. And I don't want to go too far into don't want to too into I


don't want to go too into that. And I don't want go into that. I don't want to go into I don't want to fight that. want to be too serious about either. But very closely, if you ask what is the equivalent of Christian history in the world today, it doesn't matter. Actually, it's work, it's reason, it's the structure of the nation of America, that played the role in the existence of our country. It's also work. I found a question. Okay, we wanted to read chapters 1-6 of the Book of Mormon, and then chapters 11-14 of the Torah.


Let's see. Okay, I think each of you has those two pages. This is chapter 1 of the Proverbs of the Church.


Book 1, chapter 1. As well as the book 1 of the Old Testament, the Lesson of Proverbs. Notice that there's a whole paragraph in the Proverbs of the Church, and it's not only in the Lesson of Proverbs, it's an important paragraph in the Torah. Are you, excuse me, hmm? I don't know. They say that some translators thought that that chapter belonged to the end of the book before, but it's not there, either. I didn't really search. But it's very important, because otherwise we start with this chunk of philosophy, the way that they do it. The two things that are important. But that's not where it comes from. It starts with something in the Torah. You who are children. It starts with a recognition of the Torah,


but it doesn't start with a recognition of philosophy. You who are children. I did, sir. Now that's the root of it. You who claim to know the Torah. It's a statement of the Torah. I know it's the same root of the Torah. It's a recognition of the Torah. Ida's pedigree. She doesn't know the Torah. That is the keynote. It's the fact that we are children, but we're also children of the Torah. And part of that, the future of the Torah, is the knowledge of the Torah. The thing that starts with the Torah, is the immediacy of this contact with the Torah. This is the thing that sort of short-circuits all those words that come into philosophy. And I say, you have to agree. So, you know, the word is already preaching the word. The word is already there. The word already exists. It's the third race in the Bible. So, it's not going to be short-circuited.


It's not going to be released. For you who are children, an indestructible cornerstone of knowledge, the Holy Temple, the Holy Covenant, is a foundation of truth. Now, our Sanskrit community, which says that the foundation is faith. But they can't go beyond that. It's a difficult thing. It's a very difficult thing to find out what the subject, the true subject really is. And if you work in some Torah approaches, in several passages, you'll find passages which are reversible. In a few passages, we have 1 Corinthians 3, and the 2nd Corinthians. The other passage, which closes Ephesians 2, comes into the picture. Let's take a look at that first passage. We need to spend a little time on this, more than we need to. Because it's an unknown place where it closes. So, it closes.


This verse brings us to it. According to the permission of God willing, there is good mass behavior of a greater kind of worship than men and women. Now, notice that the kind of mis-explanation that goes into this, in the way of faith in the Torah, is also able to announce the potential to build a structure of faith as opposed to worship. And what am I referring upon? Religion, I put there, are the words of God. For no other foundation can anyone go than that which is the Word, which is Jesus Christ. Jesus Christ is the foundation. The Word is the foundation. And faith seems also to be the foundation. Now, if anyone goes upon a foundation, it's also the foundation of worship, which Ephesians 4 says. Do you not know that you are God's temple in the completion of the world? It's that you are God's temple.


And that God's temple grows even. If anyone destroys God's temple, that will destroy him. That will destroy the whole world. So, that's obviously the point of this. This is the point. However, notice that I'm not mentioning his name. That's his area. In fact, when we get to chapter 5, we've got every conceivable that we've been told in the past. We've been told in the past that this is the area of worship. Yes. But there's much more importance


in the word. I think the word child has got a greater meaning in the word. There's another one that Jacob said So, it's more the point of worship. An indestructible function of knowledge foundation This is the difficult part. How does God's predicates relate to the thing I'm so afraid of?


Which is, how does the Christ appear in this material sense of life? And how does it play into it? Play into what? He doesn't play into it. He does only these three things habits, deeds, and passion. And I could confess that there were three things that were one of the three things that Jesus did. The very beginning of his three-fold goal of the world. The first one, persuading the Christians to convert. That word which is portrayed in this world. Corresponding to what Jesus was portraying. And the second thing being this predicate, this leading


part of Jesus' life, which is the rule of moral teaching. And the third being the rule of teaching, which for him is a moral teaching. That's the teaching of Gnosis, and that's the book that he wrote as well, which strongly seemed to be the end of the course. Now, there have been a number of problems with this material. One problem was that she doesn't, whoever did it, didn't accent the fact that that word is the same word and so when you translate it, it should be used as a definitive word for appeals, and I realize that it's completely written in different changes on its own words. So I think what I'd rather do is simply read it through in French and if there are any questions or comments, I'll answer them in French. Do pay attention to its words when you listen to it.


You'll see the difference. Because it's a pretty powerful book. So, I think that this is an interesting book. There are three things in the human being that man is above his habits, actions, and passions. In this instance, there are three stories. Now, one of the stories is not just one story, it can be many stories. The Logos, who converts, that is, who perfected, has taken in charge our habits. By religion, he underlies the edifice of the faith as the keel that underlies the structure of the ship. And notice the correspondence between the keel, that is the correspondence between the keel and the foundation stone. So,


one of those is terrific, isn't it? You give the order to the order. This is how the best foundation is built. Because of this, we're filled with will. And that doesn't have to do with our will. The same will be true for the force of it. Because of this, we're filled with will. And we let go of our ancient world beliefs and we become young again in the year of salvation. We unite our voices to that of the prophet who sings our God is good for Israel and those whose hearts are full of love. The word Logos directs also all of our actions and that's the Logos Council. Israel's capital. And the Logos


fills our passions. And that's the essence of the Logos. It is always unique in all of these functions, the same Logos, the same will, who takes man, tears man away, with his natural attitude. Logos is the natural and natural cause of us. And that's in the pedigree of the salvation, to the incontrovertible salvation of the great and great. Now, the heavenly God of the Logos received the name of Pope Victor, the Pope of Hope. When he invited us to salvation, this name was given especially to the Logos charged believers and seekers, charged with stimulating us and the whole takes its name from the Pope. There's a whole religion for the Pope, for space. Since it


causes to be born in the intelligence which is naturally disposed to desire for life, now or in the future. But at this time, presently, he is, as a healer, being counseled, that succeeding to himself the resource, the one whom he has at first converted. And notably, he promises a healing of the passions which are in him. We give him only the name of Pedigree, which suits him the pedigree, in fact, prophesies himself to be of education, not of instruction, as Christians do. Education here is more meaningful. His goal is to render the soul better, not to teach it.


And he introduces to the virtuous life, not to the life of knowledge. So we would like to all finish this opportunity by acknowledging the fact that we have to have the same praxis and theory, and the praxis comes before the theory. I don't know if the question is certainly true in its word, in its spirit, but as it always does, as it always means when we are taught, that this is the truth. Without doubt, the same purpose is equally the master, the teacher who has to do this. But he's not that man. The Lord is who teaches as for his mission, to expose and to reveal the doctrinal theories. The pedigree, he occupies himself with the practical one, as the first


disorder is to establish ourselves good morally, and now historically, that's us to the good. He puts forth unbreakable precepts and shows to men the qualities and principles of a human being, which is a very interesting kind of precept, positive in nature. Now, one of the other ones that are very effective, one protects their readings, and that is the genes that motivate their personal behavior, which is more important than anything else, but it's beautiful. And in that, it's comparable to the preceding one. It consists in wanting to make us good, and deciding for us to be good, and it is a good behavior. And it is And it is


a good behavior. And it is when good becomes a given of a person, the pedigree fortifies the soul through the encouragement of good. That's why I speak in honor of Henry Louis. By the use of his precepts for goodness, he mildly, intimately directs the soul towards the perfect knowledge of truth, and a feeling for health and knowledge are not the same thing. The latter is acquired by a soul who thirsts for the good. All these things are mildly made in respect to the mystery of spirituality. A sick person cannot undertake the study of any material, any kind of doctor, before having an appropriate case. Each prescription,


every prescription is not given in the same manner for those who study those who are sick. For the first one was it for the sake of the family, for the sake of the house, for the others, for the good. In the same way as for those who are sick in the physical world, it has been for that good for those whose soul is feeble, they have been for a very long time. So when you do a prescription, you will go subsequently, afterward, you will go to the teacher, the master, who will guide us in preparing our soul to be mature, to acquire what we need. So the master, the teacher, himself, has a lot of purification. In rendering the soul capable of receiving the nourishment of the Holy Spirit, he has to be able to see that the Holy Spirit directs the way of the teacher himself. Now, notice how


this comes very shortly, and what we do in the Gospel, we do it intentionally, as Christ does. In the sense that, what we do in the Gospel, we believe the Holy Spirit. We believe the Holy Spirit. What we assume of the Holy Spirit is the Lord of life, the Holy Spirit, the Holy Spirit of God. It's not a question of the way we believe the Holy Spirit, but the learning of the Holy Spirit is pointing to the Holy Spirit. ...


... The means can seem to vary sometimes, there are always means you employ, there are always structures. And in the right way, the means increase, increase, increase. The means of liberation from the burden of expansion is of course the purpose of liberation. So in the beginning and the end, all of those things are offsides. The means take over. It's not the means that take over, the means take over. The forest of means pushes the beginning and the end of some other way. More so, the principle of communism, the means of liberation.


And even the middle range of knowledge, the middle range of means, is that the middle range, which is not thought-driven, which is never decided by the world, is thought-driven, which is an engineered world, which is created, a world of means, which work their way to self-improvement. In some ways, a world, a new world, is a world like a self-improving world. Thank you. Now, to finish this quickly. Now, Heysky, concerned to conduct this with the action of the ascending rock of salvation, the logos, who is in all things a friend of man, puts him to action. Here we have a world constructed to give us a different education, a different education.


First he converts us, then he educates us as a pedagogue, a friend, a teacher, etc. So there he's put these three stages, very clearly, which correspond to these three words. First he converts us, and that's the English translation he made for the corporeal test, the persuasion test. Then he educates us, and leads us, and really trains us, as a pedagogue, a friend, a teacher, etc. Now, he doesn't talk about it in terms of putting so much effort. It's in terms of persuasion. It's in terms of the mathematical image that he's using, his image of a creature, an oracle, an angel, etc., that he might see and wish to charm us. More of that than what's going on today. And we will come to know, I feel, another place, another type of association.


And where is it today? The persuasion test. Yes. So what do you know of it? Yes. There's a lot of calculus. The things that you can't know, so calculus, paradox, the common word. Yes. Paradox, riddle. Paradox. Paradox. Riddle. He hasn't spoken here for the first quarter of a year, but he was interested.


Why? Yeah, because our theology has taken a swirl since his time. It's a different ideology. And of course, both the world view is very active in this. It's a moment of questioning of the continuation of the West. What is this ideology? What are the options? I don't explain it. It means nothing to us. But if this logos fail, you see, the majority of us don't care. And we can track all the mistakes. We don't mind it. We don't mind it. And we begin to look at it. At the same time, we seem to have given less vital place to the West. What we've done is to have the world as a world. The world that's passed ceases.


The name of the Holy Spirit is the executive of what the world is now. It's the end of your salvation. The world was found. Redemption has been achieved. The world somehow has been established. The name of the Holy Spirit executes what the world has somehow accomplished fully. So there's a bit of fullness in the work of the world. The name of the Holy Spirit takes over. Notice how both places lose some of their power. The world loses its momentum for a moment. In the sense that you don't have a sense of the logos acting in the world, but the active and dynamic sense of the logos as well, or achieved or encapsulated, and so on and so forth. And at the same time, the Holy Spirit becomes subordinated to the word, so that you only care about what somehow is already established in the world. So the freedom of the Spirit is suppressed, and the dynamism of the logos is suppressed at the same time. It's the criticism of the West,


it's the criticism of the West. I think Hermann Hesse's work furnishes a good conversion for you. The way he thinks of the Trinity, the Father-Father being invisible to all men, revealing himself in, as it were, parallel or interacting fashion, through word and spirit. The two hands, which are acting somehow at the same time. So you think of yourself in continual contact with this dynamic, all-inclusive world, whether in non-verbal crystallizing sense, or circumscribedness, or encapsulated, expressed as you explore in the book. And at the same time, you should have heard about this before. It gets a little complex, though, that the Spirit is somehow having a freedom of independence from word.


Now, this is a difficult aspect, because it seems to me that there's a dialectic between word and spirit, such that they are, in a way, independent. Of course, they are one. What we have to do is to think of it in this way. As it were, two fingers, which are two in one hand, in such a way that they play complementary roles, in the way that true music affirms us. Yes, yes. But they're complementary, they're very different roles, doing the same thing in two very different ways. So through that interaction, through that dialectic, the transformation of history, that introduces a principle of freedom, almost a musical principle. It introduces almost a musical principle into salvation, which is missing if the Spirit simply executes what the world has already done. Yes.


Very easily, they can lie, speaking of the word, speaking of the Spirit. Therefore, we need to make a distinction. But sometimes, as we make a military distinction, they do it in a kind of provisory way, almost in a playful way, without even insisting on it. But this is fundamentally questionable. The history of archaeology, that is, where you live, is very different. Yes. Okay, anything else about Chapter One? Which is a pretty strict text. Now it gets much sweeter as we go on. Chapter Two is entirely... You better look not for the messing holes. It's interesting to me, it's entirely this book,


that our sins require the direction we follow. Now, I'm going to stick to what I think most of it is. In fact, there's a number of it in this book. It would be better if I could do this. Now, notice that this is children's book. That is not going to work well. The two Martians are interlocked. Interlocked linguistically, because Paides, Paides, Paes, Paes, Paes, or Franklin, and also because he wants that principle of immediacy, of cautiousness, of newness. He's going to use it for a child, an emotional child, a very sensible child. That's the grand key of the book, because it'll work. Like his father God, the son he is.


Now, our expectance is that Paides and Paedagogus write the same book. The delivery of meaning in this book. Like his father God, the son he is, sinless, blameless, and with his holy blood and passion. Notice that every time we get to one of these truths here, as Paides has put it, with the false judgment, that is, with perfection, to be the boy of passion. Well, I'd like to be the boy of passion, because I was the boy of truth, not the boy of perfection. Now, that's all. Thank you.


I'll use it in this book, to work with it as an emotional catheter with the faith. I think very often in these things, the image is bad. It's only that something else is missing to compensate it and render it wholeness. But there's a big stress in the notion of passionlessness. There isn't a compensating stress in the wholeness of humanity. Then, in the course of time, at least, I think, we'll see. Yes. There seems to be a problem.


You know what I mean? You just... I just have to... share it. Yes. Yes. I don't know what came to my mind. The statement of the Lord, who is God, who is in Father, who is in Father, who is in the form of God, who is God. The spiritual illusion,


sometimes, that we sometimes come close to the surface of it, with the form of God, is God. That's one of the things, too, that is in common. You know what I mean? He is to us a stopless image. I mean, here, in a sense, it's like a model for the individual, for the tribal, and all these individuals that are fully equipped and fully passionate. See, that's the idea, the statement that the musical voice interprets in the sense of being. And that's the moral of the story. Worker also, who are on the judges, those who are on the centers, those who are on the centers are also passionate singers. They're also creative. Most of the time, the singers' lyrics are nice, but we still prefer the written lyrics. I hear a lot of the center singers insisting on their own voice, on their work, and their music. That's a difficult thing.


I mean, nothing's always in the best place to be passionate and to be so open and open and open in the best sense. I mean, I've got this idea of not just the center and those people here around me but everything that we need and I'm not in the center now. I mean, that is my way of doing something. And there's much more to it than that. But they're not in the center. That's what I think the rest of the group is saying. Therefore, the word and the specter and the pedigree have taken the charge of us in order to prevent and change is contrary to reason. There is a space that seems as though there is some kind of power in order to go out and do something. And there's a


network of tools amongst people who are ready to do something in order to prosecute and those behind us. I'm stuck here in a topic where the word, therefore, appears to be an aspect that is never an end of the conversation. I'm just a member of this group of patients who have passed this position. The final word is the one that will only have a permanent position. The one that will only have a permanent position. For while the positions are determined by the the the diseases of the body, reason he frees the soul from passion is the person. The


doctor knows the diseases of the body and the soul from of the body. The doctor knows the diseases of the body and the soul from of the body. The knows the diseases of the body and the The doctor


knows the diseases of the body and the soul from the body. The doctor knows the diseases of the body and the soul from the body. The doctor knows of the body from the body. The doctor the of the body and the soul from


the The doctor knows the diseases of the body and the soul knows the The doctor knows of the body and the soul from the body and the soul from the body and from and soul The third chapter is entitled, it's supposed to go to the end,


The Pedagogue Loves Mankind, which is a word, it's sort of, The Lord ministered over them, both of man and his God, of God forgiving our sins, as man training us not to sin. Now, notice again, you've got the instantaneous and the temporal, but is it God we're to accomplish his work of love not sinning and cruelty? Is it God we're to forgive your sins instantly? Because that's the word of the Lord. And it has unimpeachable forgiveness. Now there's a distinction between the two. And it's more, almost unparalleled. That's right. Yeah.


But notice also, the verse there on the other side, it says that, as God reacts instantaneously, maybe he also expects instantaneous perfection. As man, he treats us differently, okay? That is, as man is patient in perturbing liberty, as man is patient in perturbing liberty, The Pedagogue is more than that. One is therefore justly good about St. Theus' work of truth. In other words, this is a very complicated work, where we needn't advance just by the word, but man removing his own image of likeness, and then, by his own hands and other hands, we eventually, as one spirit, explore God. The purpose of evolution is to read into the mind, to purify the soul. Now, as we get to talk about how to become a scholar, which is just one of the universal questions, we perhaps talk of God, and then we get to love God,


which in some way transcribes the work of man. There's only one way to get there. What then must I should call my own head for his likeness, and what must I call your likeness? Either what's created by God himself is being desirable on its own, or it can't be desirable on its own, so to speak. Now, I confess I'm confused by this next passage. He seems to treat both of those possibilities, whichever way, as if he says, whichever way you want to consider it. Man is desirable. Whether you consider it in any way, man as something which is desirable for itself, or as something that exists for the service of something else, in either way, is desirable. Man is desirable. There's probably more to the program than I'm trying to dig up.


Yes. But then man is probably desirable for itself. And he who is good, good is good. And the love child is good, and good is good. And he is that very thing which is called the inspiration of good. So, having breathed into the soul and the breath, as in the spirit of the angel, of course. Now, here he doesn't say that I was good. No. No. The word of it is at the end of it all. It says, It says, No, it's not good when you believe that a good is good.


So, it's good when you believe that a good is good. And then he always has a conversation. But then the breath, he is breathing into that. And it always goes, he says, God, I'm good. I'm good. I'm good. God, I'm good. I'm good. He's always good. I mean, it's the breath of the son of his own. That's part of it. It's the love child. That's part of it. Yes. And who's a good? That's part of it. Yes. In fact, I don't know if it's necessarily good. I mean, it's part of it. Anyway. The other thing we discussed was the fact that it was part of the spirit of the president of the United Nations. The third imprecision I could go into, a contemplation of the mystery of the world, the fourth imprecision I could go into, power is more than just the energy of the world.


That's the logic. God has lived with us. And this is the reason why we have to live with all the world. It's not just the world. We're going to return to the world, unless it wasn't for the power of God. That's what it is. And works all the world. To live in the world is to return to the world. Thus, to perform the works of the master according to his similitude, and to code what the Holy Scripture says is to our good natures and to our goodness. Notice similitude in making something to the same, to our heart, to the will. Notice you perform in the image, you perform something in your muscle, in your ethic, with it. And then you have to perfect the likeness of some other people in the works that you do, according to his fineness. That's the theory. But your image is rather beautiful. And as far as learning the master,


there's a distinction between the image which is made in you, the likeness which is perfected in you, and the world around you. Wandering in love is a deep work. It's a really great work. I promise. The word is keen sighted. It scans the recesses of the heart. Touching other people's hearts. Everything is naked. And then, the equivalent of this is, another equivalent of God, is to say, that is not like what you do on the ground, in the earth, in the fields, it's the same way. You have to work towards your principles. And you'll be a principal in the field. That's what it is. Let us not imitate the performance of the man as he works for the Lord. For the Lord himself has to have a medium of authority, a practical and keen mind. As a matter of fact, he is his teacher.


But for those who hear the word of the Lord, it's the means and means of the strongest of all. His precepts are full of persuasive force, rather than of fear. So this is a new law. And the notion of the commandments, as being the way, becomes very important in the Gnostic tradition, in what God has said. It's just, see, that's a little character for the word. If you talk about healing passions and so on, you start to set up a point of likeness, a kind of technique, for purification. On a philosophical basis, you really get a strange kind of understanding. And so, some of the I would go over to another Gnostic, but the very intention of the commandments is the way in which you become worthy of the purifying power of the Lord. And Maximus and Cephas were probably the greatest Gnostics of all time. And the next little chapter


is put in there so that there's no distinction between the word of the Lord and the spirit of the Lord. And that is why we're writing this Greek teaching, which is the word of the Lord. Okay, let's move forward. Chapters 5 and 6, especially 6, I think I'll jump to the end of this book. Hello, good morning.