Amen.
sermon, this retreat is going to try to help you contemplate on our Lord Jesus
Christ, which was the devotion of our Holy Father St. Dominic, the devotion of everyone
as Christians. Archbishop Lefebvre gave a whole series of conferences to his seminarians
back in the 70s and the 80s called Soyons Chrétiens.
Let us be Christians. And he gave his confidence on our Lord Jesus Christ, because he is our
faith, he's everything. But it's not just a sort of sentimental thing, you know, like
the belief in Christ.
Believing Jesus is your personal Lord and Savior kind of stuff, you know, that's a caricature.
That's not the faith. It's much deeper. It's different than that. It's just a facsimile.
So we're going to teach you what the Church tells us about our Lord Jesus Christ.
I'm afraid it's not going to be easy.
Is this in French? Prepare yourselves for battle. But I'll try to make it understandable
at least.
Because, I mean, this is in the Scriptures.
St. Paul.
and St. John talk about this to the faithful.
They weren't just writing for theologians.
They were writing for us,
for the Christians in Corinth
or the Christians wherever they were.
And we'll have some help from St. Thomas, of course,
and some others.
There's Bossuet, the famous French bishop.
The French say Bossuet could do whatever he wanted
with the French language.
He was very eloquent.
And he has a whole series of elevations on the mysteries.
And so we're going to look at some of his elevations
on the mystery of the Incarnation.
And the first chapter of St. John's Gospel.
And St. Paul as well.
We'll look at his...
this revelation he had of our Lord.
And this is something we have...
This is what we have to believe to be saved.
But like I say, it's going to be deep.
It's sort of like scuba diving.
So put on your tanks of faith.
Plunge.
The Carmelites used to talk about that.
St. Therese has this...
I think it's a letter or something that she talks about.
J'ai été plongée dans la pierre.
I was plunged.
This is a phrase the Carmelites used to use
among each other.
I was plunged during prayer.
She talked about what she saw.
So we're going to plunge.
But at the same time,
it's sort of like mountain climbing too.
It takes...
It takes a certain effort.
But don't worry, we'll lead you through the paths which are...
We'll get you to the top without being impossible.
Because we're just going to follow what these...
apostles and evangelists and saints and doctors have said about our Lord.
I mean, it's...
It's the center of our faith.
And it's easy to kind of just...
It's funny, but to admit it.
To just kind of do something else.
And it's true.
You have to start in a way with...
Maybe with something else, but...
I mean, you're not just babies.
So hopefully we can advance a little bit.
Remember the first...
I think it was the first retreat I did,
or one of the retreats we did.
We talked about the three ways.
Well, this will be an illuminative way.
We're going to try to receive this light that God has given to us.
To see who he is.
He said who he is.
We have to open our ears and listen.
There's a beautiful collect in Advent.
We ask, O Lord, that you accommodate your ear to our prayers.
Atmentis nostre tenebras, gratia Tue visitationis illusra.
Which you will illustrate,
enlighten the darkness of our mind by the grace of your visitation.
That's what a retreat's all about.
Especially a Dominican retreat.
Okay.
Well, 13.
Illuminate the darkness of our mind by the grace of his visitation.
So, I'm going to start by quoting, and I'll mention it again.
Well, it was the reading that I sent out a few days ago for the tertiaries.
So, I'm going to quote that long text of Don Guilleron on St. John's Gospel, right?
You all got it, right?
Yes?
Brother?
No?
You didn't look at your email, maybe.
Well, that's good.
Don't look at your emails too often.
I mean, some of the new ones, maybe they didn't get it.
But, Don Guilleron was a Carthusian, and they don't publish things until, well, they don't publish.
So, but in fact, there's a lot of things that he wrote that have been published after he died.
And in particular, there were these notes that he wrote in his cell, sort of meditations on the Gospel of St. John.
And what I sent to you was,
basically, the beginning of those notes,
when he talks about the prologue.
Now, I don't think I sent you this part.
The next day, again, John stood, and two of his disciples.
You know, this is a quote from the Gospel of St. John.
And beholding Jesus walking, he saith,
Behold the Lamb of God.
And the two disciples,
The two disciples heard him speak.
And they followed Jesus.
And Jesus, turning and seeing them, following him, saith to them,
What seek you?
We said to him,
Rabbi, which is being interpreted, Master,
Where dwellest thou?
He saith to them,
Come and see.
And they came and saw where he abode,
and they stayed with him that day.
Now,
It is about, it was about the 10th hour.
But that's what we're going to do on this retreat,
is stay with Jesus.
He invites us to do that.
Bossuet comments on this passage.
Let us go then to Jesus with his disciples.
Let us see ourselves where Jesus dwells.
And not satisfied to see him by a sterile speculation,
let us go then to Jesus with his disciples.
Let us go then to Jesus with his disciples.
Let us see ourselves where Jesus dwells.
Let us finish the day with him.
Happy day, happy night, which one passes with Jesus Christ in his house.
Lord, where dwellest thou?
And you notice how St. John the Baptist stood and beheld.
Well, that's what we do during a retreat.
We stop and behold.
And behold what?
The Lamb of God.
Now, the commentators tell us that
it would have been against the custom in Palestine
to leave and go somewhere else after such a late hour.
It was 4 o'clock in the afternoon, the 10th hour.
So we can assume that disciples passed the whole night
with our Lord.
But where was this place where he abode,
where he invited them to come and stay with him?
Oh, this is where Don Guiron...
Well, help us, he tells us where he abode.
He led them where he abode.
Where was that?
The Angelus doesn't say.
The actual response is in the 1st chapter.
word of his gospel. The dwelling of Jesus is the word.
It is there where John was brought
already the first day.
He remained there.
And that is where he leads us in his turn.
Let us follow him and let us remain there with him.
And then he immediately launches into a long commentary
on this prologue of the gospel of St. John.
Where the disciple, this beloved disciple,
tells us right away what he learned about this place
where Jesus dwells, the word.
So let's follow him.
Right away, right at the beginning of this retreat.
This is where we must begin
because this is where everything begins.
That's how it begins as gospel.
In the beginning was the word.
See, to know where we're going, we have to know where we came from.
What's life for?
Well, the only way to know is to know where it came from.
To where it's going.
Alpha and omega, the two go together.
And our Lord is both.
In the beginning was the word.
So he comments, he was.
He was not beginning.
Our time doesn't measure him.
His duration is not our duration.
His movement is not our movement.
I am.
In a completely new world
where nothing begins, nor continues, nor finishes.
The word is outside.
I was meditating this morning
on the
old
math for the sacred heart
because they change it after the encyclical.
The encyclical.
The encyclical of Pius XII.
Egregiemini
Filiae Jerusalem
Egregiemini
Edvideite
Regen
in Corona
which I'm going to sponsor.
The idea is they
they go out
and see
the king.
You have to go out because he's outside.
The word is outside.
Egregiemini Edvideite.
Go out and see these daughters of Jews.
I had to go out to see the king in the crown
with which his mother crowned him.
That's the whole thing.
Maybe I'll talk about that later.
I think it will actually.
On the way.
On the last
in the last instruction on our
where I'm going to talk about a lady.
She's the one who crowned him
with the crown.
The crown being
the divine person.
The humanity of our Lord is crowned
with this
alien person.
That's what St. Thomas called him.
But we'll see that later.
We have to go out.
And see.
The word is outside.
Supernatural.
He doesn't move.
He dwells.
He was.
For him no past.
No future.
He is entirely in the present.
But at present it is not like ours.
No so frail and ethereal.
From this comes this imperfect was.
This does not indicate an imperfection in him.
But in me.
Now in perfect tense.
Well, it's imperfect because of me.
Not because of him.
An imperfection in me.
In my impotent thought.
In my words that are too small.
He is greater than what I can say.
Or can say.
Can deceive.
See that's why faith is dark.
See what faith really is.
I've talked about this before, I think.
Uhm, to you.
It's the veritas prima indicendo.
It's the first truth speaking.
The first truth is the word.
And what faith is,
it makes us attain the first truth speaking.
It makes us know God as God knows himself.
That's what faith is.
And that's why it's dark, because we can't see him now.
But we can know him.
But that's what he's saying here.
He is greater than what I can say or conceive, but I can believe.
I tire myself out in vain in pursuing such a grandeur.
I can only believe.
Incline my spirit before it.
And this is beautiful.
This is a Carthusian.
They're great for prayer.
If you want to find a book on prayer, read anything by a Carthusian.
I can only believe.
Incline my spirit before it.
Listen in this abyss and this silence.
The word that does not begin.
And by which all began.
And we'll talk about that later.
Enter with him into the immensity where he resounds.
He's a word.
He's speaking.
Enter with him into the immensity where he resounds, which is his dwelling.
Where he wishes that I might dwell with him.
And say what he says.
See, that's what heaven is, you see.
We participate in this life of the blessed trinity,
which is the word saying who his father is.
That's eternal life.
And they've got it.
They've always had it.
But we're invited.
We're invited.
To it.
That's what life is for.
So he then goes on to speak of this divine person of our Lord Jesus Christ.
Who he really is.
So that's what the rich is going to be about.
Ask our lady to help you.
Because she knows who he really is.
She knows who he really is.
She knows better than anybody.
The word.
That is to say, the word of he who is.
The word of infinite being.
Capital B.
For being speaks.
It expresses itself.
It says itself eternally to itself.
What it is.
It produces an image that reproduces its features and shows them to it.
Is this exactly who our Lord is?
It's this image that reproduces the image of being.
Capital B.
Being is spirit.
It is so necessarily.
It is so as much as it is.
It is infinite spirit as it is infinite being.
Now, this needs some explanation, obviously.
So he goes on to show how being must be spirit.
That is, this infinite being has to be knowing.
You see, it's not just being, it's a being that knows, this capital B Being.
Being that is, is infinitely determined, I mean it's pure act, he's going to explain.
See this is all based on St. Thomas, the beginning, the first half of the 20th century was wonderful
because all, everybody had to be Thomist, thanks to, especially St. Pius X.
So the Carthusians, the Benedictines, everybody was Thomist, and you have some beautiful books
that have come out of that age, spiritual books, because of that.
And this is a perfect example.
This is all pure Thomism, what he's going to tell us.
Being that is, is infinitely determined, that is, the meaning of the word perfect, per facere,
facere means to do, per means to thoroughly do, that's a perfect meaning, something that's
thoroughly done.
It's all done, there's nothing left to do, it's perfect.
It is perfect because it is complete.
It is completely done.
It is all that it can be, it has everything that it can have, therefore there is no matter
in it.
It is immaterial, it is spirit, pure spirit.
Now that takes some explanation.
We can matter.
Matter in philosophy simply means potency.
It's this strange being that exists between act and nothing, which explains the very odd
thing which is change.
By which what was is no longer.
And what wasn't is.
Now you see it, now you don't.
That's strange.
See we're so stupid we don't think about it.
But the Greeks did.
They were the first ones to do it and probably the last ones too, really.
We just count things.
We don't really think like they did.
How do you explain this?
I mean, where does this come from?
This magic hat trick that what was is no longer and now what wasn't is now.
The first Greek philosophers, especially one called Parmenides, his answer was, well, it's
impossible.
It doesn't make sense.
Change doesn't make sense.
Because being is.
Non-being is.
It's impossible.
It doesn't make sense.
Change doesn't make sense.
Illusion.
Non-being isn't.
So that's all there is.
This big B, being, God, who is being, okay, being is.
But not being.
If it's not being, well it's not.
So everything is just an illusion except this big B being.
That is.
But that's all there is.
If it's not being, well it's not.
It's not a thing.
It's not a wonder.
Very logical. It's a very good argument, but good old Aristotle came along after and said,
okay, well, that's logical, but wait, there is something else. There is. I mean, there just is.
I mean, your argument's fine, but look, there is something else.
Everything that's not big, big being is not nothing. Well, what is it? How do you explain
this? Well, his explanation says, well, there must be something in between being and nothing.
And it's what he calls potency, which is a capability to be, but isn't. It's in between.
Okay.
And so there's not just big, big being and nothing. There's these things that have both.
Because there are other things than just big, big being. It's just a fact.
And we can explain that fact, because we have to explain, well, if it's not being, how can it be?
Well, it's not just being. It's being and potency, act and potency.
There is a big, big being, and that's what we call God.
But there's other beings, too. Small, big beings.
And it's the whole doctrine of analogy, which is a central idea, really, of Aristotle, is that you have concepts like being that don't mean the same thing when they're applied to different things.
But they don't mean something completely different either.
That's what analogy is.
So if it's completely different, then it would just be equivocal.
You know, you talk about the Big Dipper.
This guy, well, okay, the Big Dipper, you say more dipper, and then your dipper that you use for your water with.
But that's equivocal.
That's equivocal.
It doesn't mean the same thing at all.
It's just the same word.
But there's other concepts which aren't like that, which don't mean the same thing, but they kind of sort of do, by proportion.
There's an equivalence of proportion between analogical concepts.
And the first example is being.
And we can already see that in our own experience.
We talk about a man is, and a man is white.
The word doesn't mean the same thing.
When you talk about a man is, well, it's a substantial being.
He's a being that stands on his own two feet.
He's a substance, Aristotle called him.
But when you say, a man is white, is doesn't mean the same thing, because white isn't a substance.
You know, you don't see a white walking down the street.
You see a white man walking down the street, but white needs something to exist in, and that's called an accident.
An accident is a being that has to exist in some other thing that does exist by itself.
But an accident can't be a substance.
It can't just exist without being in something else.
So, the word is means two different things completely.
It's not the same thing to be, you know, stand on your own, be a thing, and be this or that kind of an adjective.
Get it?
So, already that, the word be there means two different things.
But it's not completely different, because the being of a man is to him as the being of white is to white.
There's a similarity proportion.
You know, white is.
It's not a substance.
It doesn't exist on its own, but it does exist in a way, in a different way, but it still exists.
But the word is doesn't mean the same thing.
But it's not completely different.
Okay?
This maybe is not the first time you've heard this.
Anyway.
And it works the same way between creatures and God.
I am who am.
You are she who is not.
Remember?
That's what God the Father said to Saint Catherine of Siena.
Because she's not.
She's not.
The same way as he is.
Because she's not she who is.
She basically doesn't exist.
The same way as he does.
The word is doesn't mean the same thing.
When you apply it to God, when you apply it to Catherine.
She is not.
This doesn't mean the same thing.
But it's not completely different.
God is to his existence as Catherine is to her existence.
That's what's called the analogy of being.
And it applies to, you know, there's other things it applies to too.
Knowledge, for example.
There's sense knowledge.
And there's intellectual knowledge.
They're both knowledge.
But they're completely different.
But not absolutely completely different.
But they are essentially different.
It's not the same thing.
Okay.
So to come back to our question then.
Matter exists, sort of, kind of, in a way.
Potency.
And you see that's why everything that's material changes.
Because it has potency so it can be this and it can be that.
Which is weird.
I mean, make up your mind.
You're this or that.
But we have these strange things that can be both.
You know, the wood can become ashes.
It's not the same thing at all.
I mean, not even analogically.
It's a different thing completely.
And yet it was the same thing.
How can that be?
There must be.
So the only way to know.
There must be.
So the only way it can be is if there's something underneath that was both.
Well, it was that and now it's this.
Otherwise you couldn't say that what was there is that.
It would just, you see.
So that's what.
Matter is simply potency.
This capability become another thing completely.
So if something doesn't have matter, it can't become another.
Because it lacks this principle of this change.
So the beings which are like that are immaterial.
And so they're necessarily eternal.
Because they don't have what it takes to change.
They don't have this strange principle which is called matter.
Which enables something to be this and then be that.
Something completely different.
They just are.
They can't cease to be simplicitor.
That is to be like a man is.
They can change accidentally.
You know, be green or then change and be red.
Or have this thought and then have another thought.
But they can't stop being.
Because they don't have any potency.
At least that level of potency.
They don't have matter.
Which is, that's what matter is.
It's this fundamental capability of being one thing and then becoming another thing.
If you don't have that, well then you're stuck.
You are.
Now, we call these immaterial beings spirit.
And this is where it really gets interesting.
Because these interesting beings which cannot die.
They all have this same characteristic.
They are spirits.
They can't receive the form of something else and become something different.
Because they don't have matter.
But the strange thing is, these things that don't have matter.
They can receive the forms of other things.
And still be themselves.
And yet have these other forms.
And that's what's called knowledge.
Because that's what knowledge is.
The form of the thing that makes it be what it is.
Becomes a form of your intelligence.
Konnichiw es fiiri aliud in quantum aliud.
Is what Aristotle said.
To know is to become the other thing insofar as it's another thing.
You become it, but you're still yourself.
If you take a seal, for example, and put it into wax.
Well the wax becomes, it changes.
It becomes the form of the seal.
Because it's material.
The form of the seal takes the form of the wax.
What it had before.
It loses its form and it gets another form.
But the intelligence, it doesn't work that way.
The form informs your intelligence.
But you stay what you are.
And yet that form becomes your form.
And that's why you know it.
That's what it means to know.
You become what you know.
You become the other thing.
That's what knowledge is.
Otherwise, how would you ever know it?
And that's a problem.
And that's a problem with modern philosophy.
They reject that idea of knowledge.
They just say, you have an idea of the other thing.
That's what Descartes would say.
But if you look at, you know, just have an idea of what's out there.
Well, how do you know it corresponds?
Descartes says it does, but who's he?
And the philosophers came after him and said, no, he doesn't.
How are we supposed to know?
So then you end up with modern skepticism.
You don't really know if you know.
And you can take that position if you want.
But as Aristotle says, then you have no right to speak.
Because you have nothing to say.
Because you don't know anything.
So shut up.
What are you talking for?
He said, you're like a plant.
You're not even like an animal.
You know, a dog can bark, at least.
Because he knows something.
See, it's inconsistent.
There were some Greek philosophers like that.
They were so crazy, they just didn't say anything.
Because they said, well, why do I know anything?
I did not say so.
But anyway.
Can I read to you some Gret?
Have you ever heard of Gret?
Gret is a terror of seminarians.
He's a Benedictine.
Wrote a book, Manual of Philosophy.
And it's like concrete.
It's very difficult to understand what he's saying.
Sometimes.
It's so compact.
But he really knows what he's talking about.
And so we're going to read a little bit what he says about this.
And I'll kind of help you if you need some help.
But this part is pretty clear.
He's talking about what knowledge is.
See, and this is not off the subject at all.
It's pile.
In French.
Right on the subject.
Right on target.
Because that's who our Lord is.
He's the word.
He's the principle of all knowledge.
He's the light.
The true light that came into the world.
And any light there is on that, well, on any level really,
but especially on the intellectual level,
it's a participation in him.
So that's why this question of philosophy is important for religion too.
Because if you deny knowledge, well,
you're denying our Lord.
Whether you know it or not.
Because that's who he is.
He's the light that enlightens every man who comes into the world.
That's what St. John says.
And that's what it means.
It means two things, really, is what St. Thomas says.
On a natural level, that's what it means.
But there's also the supernatural light of faith, which is higher, obviously.
But, you see, the two go together.
And it's always him.
That's who he is.
And he says that.
I am the light.
He says it explicitly.
And he doesn't say the light.
He says, I am light.
Because in Greek they have the article.
But he doesn't say, I am the light.
I am light.
Period.
There's no light that's not me.
I am light itself.
So this is on the topic.
Gretz says, the difference between a knowing being and one that does not know,
and he's talking about intellectual knowledge,
is found in this.
That a non-knowing being is limited to its own form,
while a knowing being can have, besides its own form,
also the forms of other things.
For all knowledge happens through the notes of the thing that is by its determination or form.
For what is undetermined and potential as such is not knowable.
What has not become,
that is what is merely potential,
that is the word potency, right?
What is merely potential we know only by intermediary of the form to which it is ordered.
You can't know potency because it doesn't have any being.
And it's really, it's in between.
It can't inform your intelligence because there's no form.
It's just a possibility to receive a form.
But you only know potency through form.
Because in itself it's unknowable.
Anyway.
Thus, a knowing being, besides its own form, by which it is what it is,
has also the forms of other beings which it knows.
It has these forms as other,
as being opposition to it, and objects,
that is, it has them objectively.
They are other,
and yet its own,
super eminenter.
A non-being also receives forms,
but it does not receive them objectively but only subjectively.
It has these forms in itself as its own.
The wax that is hit by the seal,
it becomes the seal subjectively.
It becomes a subject of the seal.
It's no longer what it was.
It becomes the form of the seal.
To know objectively is different.
It's the opposite.
The form of the thing doesn't become your form.
You keep your form.
It becomes your form.
Intentionaliter is the word they use.
Which is just a word to describe this phenomenon which is knowledge.
We receive the form of something else
insofar as it's something else and not us.
Whereas subjectively,
you receive it as your subject and it becomes you
and you're no longer there.
I mean, you become the whatever you,
the thing that you become,
subjectively.
Thus wax, in receiving the form of the seal,
does not have this form as of another but as its own,
for it is formed and figured wax.
But a knowing being and knowing a thing
is as different and distinct from itself,
receives and has its form as of another
and not as its own,
leaving it in its otherness,
in its being other,
or its objectivity.
For the knowing being is not determined to its own being
as a non-knowing being,
but rather increases almost infinitely.
In...
Un...
Infinitely.
Why do you say that?
Infinitely?
Infinitely.
Yeah.
Insofar as the same objects which exist in reality
begin to exist also in the nor objectively,
intentionally.
I remember in philosophy,
I was in first year philosophy,
and it was bad philosophy,
they posed this stupid question.
If a tree falls in the forest,
and there's nobody to hear it,
is there any sound?
What's the answer?
For them, it says no.
Because sound is subjective.
And I remember reading a commentary of St. Thomas,
where he talks about a precise thing.
And he explains how...
Yeah, of course there is.
Otherwise, even if you were there,
you wouldn't hear anything.
So it must be there even if you're not there.
You don't make it be there.
That was the beginning of my enlightenment.
Wow.
Reality.
See, but what happens is,
with knowledge,
is that sound is kind of reduplicated.
It becomes in you.
I mean, there is a difference between
a tree falling in the forest and nobody there,
and then when there is somebody there.
Because when there's somebody there,
it is heard.
And that's reality.
When there's somebody there,
you see it.
I mean, and you see it even in animals, right?
It's amazing, really.
If you take a piece of string before a cat, right?
It's fascinating.
I mean, he's fascinated already with the cats.
But it's fascinating to see the fascination of the cat.
This cat really gets it.
Just not sitting there, you know,
like some dumb inanimate object.
It really gets it.
See, that's knowledge.
That's just sense knowledge,
but it's knowledge.
See, and that's what our Lord is.
That's who our Lord is, huh?
So, we'll finish now
with our text of Dong Yero.
Now, a spirit possesses a characteristic property.
It reflects.
See, it's nice to have a cartouche around
because it's going to make it a little bit more poetic
and you can kind of get the idea with an image.
Spirit reflects.
It's a mirror.
It reproduces the image of what is before it.
It reproduces.
If it looks at itself,
now that's another test.
You've got a spirit.
It's not looking at something else.
It's looking at itself.
We'll talk about that later.
If it looks at itself,
it reproduces its own features.
It's only intellectual beings that can do that.
We'll talk about that later.
So, it's the image.
It's the form of thing that makes you a thing.
What it is becomes a form of your intelligence.
But if you look at your own intelligence,
well, the form of your intelligence now is you
as being known and not just as being.
Okay?
This is what we call its thought
or its word.
This reflection.
The word is the word of the spirit.
The wordless word.
The inner winged word.
Intellectual knowledge.
Words are external sensible translation
for spirits immersed in matter.
These exterior words.
And they're different.
You know, in different languages.
Different sounds.
But they all, you know,
they mean the same thing.
A rose is a rose is a rose.
That's what he said.
Even if you call it by a different syllable,
it's the same thing.
And it's the same concept.
The being who is the pure spirit
doesn't use words.
External words.
It's all spiritual like himself.
It is his perfect image.
Reproducing him as he is.
Expressing him in his entirety.
And equaling him.
And the word was God.
And equaling him.
We're going to see that next time.
This is what was in the beginning.
The infinite spirit
who spoke to himself
and eternally said to himself
what he is.
Who saw himself in himself.
In his thought.
His word.
Who reproduced this word
to see himself in it.
Who was everything
and who saw himself entirely
in this word.
You know,
who is his perfect image.
Reproducing him as he is.
Expressing him in his entirety.
And equaling him.
Okay, so that's
who our Lord Jesus Christ is.
And that's what we're going to
contemplate in different ways
during this retreat.
But that's the whole idea
is to focus on him.
So I tried to do that
in this retreat.
I'm sure you brought other books.
You brought some scriptures
because that scriptures
is the most important means
to have access to God.
He's God himself
expressing himself
in his own terms.
At the seminary
they made me teach scripture this year.
I've never taught scripture before.
But I was...
So I started to
defend
what's called exegesis
which is the explanation of scripture.
I said that's much more important
than theology.
Theology is kind of derivative though.
I've only taught theology before
so I've never done this.
But in a way it's true
because this is the real thing.
This isn't just thinking about God.
This is him speaking himself.
And you have to kind of be careful
and see well what exactly is he saying.
And that's not easy sometimes.
And it's super important, right?
Because you've got to get this right.
I mean, thankfully we have people
who have been doing this
and the church.
But the church doesn't really very often
define that sort of thing.
You know?
Sometimes it does.
But not usually.
It's kind of...
It's further down the road
where you have the definitions.
But they're based on
what the scriptures say.
Anyway.
So...
Pray.
And we'll continue, I guess,
after lunch with the second conference.
I can't remember.
Can you say the supersedium?
No, no.
We can.
We have before.
We have?
Okay.
So we'll try it.
We have to ask the lady to help us
understand all this
because it's way over our heads.
So where do I go?
Okay.
It's over there?
Oh, okay.
It's coming.
Okay.
So we're going to close the
meeting,
so I think we need to
cancel the meeting too.
Yeah.
Okay.
So everybody,
we're going to say goodbye.
We've got 10 minutes.
Okay?
Okay.
Yeah.
See you next time.
Bye-bye.
Bye.