The thematic synthesis of the Theology of the Opus Dei, but only the intention is to give simple reflections on the single aspects of liturgical prayer to illustrate them in their great importance for the monastic life. In the first part in theoretical order, in the second part we are beginning now in a practical order, therefore the same, but under this aspect, prospect of how can we do it. And we are reading now number 16 in Latin 17, and the title in Latin is Signia Liturgica Adress Significata. liturgical signs and a reality which is signified. The Opus Dei, celebrated by the monastic community, is composed by a series of Actus Humani, here the philosophy is entering.

[01:10]

Actus Humani, non-actus hominis. It is actus which are externally exercised and given and manifested and nevertheless also taken or given from the inner, from the interior man. These signs are able to give us the contact with the mystery of Christ only if they are really signs. Not only in their external aspect, also that, but also so far they are coming from my free intention. And here, in this part, in a certain way, the directory gives an aspect which is very, very dear to the entire reform after the Council, especially in the instruction, the culturum mysterii eucharistici, about the worship of the divine eucharist.

[02:33]

Under the influence of Cipriano Bagaggini, it was said There are signs, for example bread and wine and a meal, and if we have really bread, if we have really wine, if we are exercising really a meal, then this sign is speaking more powerfully, then it is also communicating as the divine reality which is hidden in it more powerfully. If you have, for example, only the old host, a kind of paper, an oblate, as we in medicine, we are saying also in English, to take a medicine, this old medicine, It is nearly not bread. Therefore, it cannot speak to me that the body of the Lord is my nourishment.

[03:39]

But if it is really bread, and if, as you have it now, then I am realizing the Word of the Lord, who is eating my body, will have eternal life. In Greek, hostis trogai ten zakamou, and it means the man who is really Eating, eating. He is eating the body of the Lord. Therefore, how do we say in English? All the more. All the more. The signs are really signs. All the more, they can give the contact with the reality which is also in the small house. There is no difficulty. But we need some sensible manifestation of that, but not only sensible manifestation of this reality, but also we must do it, for example, in the meal, the sacrificial meal. It must be a meal of human persons and not only the food taken by sheep.

[04:45]

It must be a human being who are eating, staying together, in the brotherhood to be a community which is joyfully eating as the highest point of their daily life. And all these ideas are given here too in this text. If the sign does not exist, does not speak, does not signify, it cannot give the contact with the mystery of Christ. Therefore, if we are praising, it must be really a praise. in our words, in our external signification and also brought, given by our internal disposition. Then there is the praise in the name of the Lord, in which we are really worshipping God in the powerful way in which is possible in the New Testament. and we must proclaim the work of salvation, therefore really speak about it in our psalms, in our readings, in our prayer, externally, and not only whispering, not only quickly without any intention to it, and so on and so on in everything.

[05:57]

It must be always externally in its sensible, visible manifestation already the actualization of the Word of Christ. Then it can be also internally, sacramentally, powerfully the actualization of the Word of Christ, of the heavenly meal. Therefore, the text is insisting, it is not enough to insist in the aspect ex opero operato, God is doing it. It is quite sufficient that we are doing something and God is doing the rest. And also, the text states it explicitly, it is not enough to say we are praying here ex opero operantes ecclesiae, the church is doing it. If we are not the church, if we are not doing it, really, sensibly, or visibly, then the sign is not working, or not working enough.

[07:00]

And she could say for a moment the marvelous text in itself. In the fifth line on the end on page 12, if the celebrating assembly is not spiritually in an ecclesial situation, does not intend to be or to be perceived as church in the strong sense of the word, not only externally together, but also we wish to be the local church here, spiritually, there remains no value in the illusory suggestion that its action of prayer has value ex opera varantes ecclesiae. There cannot, in fact, be a church in prayer, ecclesia orans, where there is no church. It's excellently said. Church? Communion. Real communion. We're staying together, externally. physically, but also spiritually. We must be joined. And if we are so together, two or three in the name of the Lord, then He is present.

[08:04]

He is always present, yes, but in a certain way He is more present if we are doing it really. In the same way, we may have actions which of themselves indicate prayer. For example, staying so. Okay, wonderful expression of prayer, as we are doing it sometimes, especially, the Savior must do it during the Canon, and then also during Our Father. It is an external sign which is remembering as we are praying. But if we don't think through it, if we are not with it, with our heart, the external sign alone would not be enough. It is a real sign. Only if it is composed by external elements and by our internal disposition. And so for Boeing, If we are in profound inclination, really, before the majesty of God, feeling it, believing it, then this bowing is an expression of our adoration, of our worship.

[09:14]

Otherwise, it could be an empty ceremony. Therefore, the tendency is to do it really, physically, externally, and also with our heart, because here we are a series of actus humanae, which are actions of a man with his body and with his heart, with his soul. And then we go on to Number 17, in Latin, 18, Congregatio Sancta, a holy congregation. Here the text is insisting in this aspect. We are always in the name of the Lord together. Our entire life we are eating in the refectory in the name of the Lord. And we are gathering together in the church. There is always a holy congregation, but this holy congregation in the liturgy, in the church, is a little bit more.

[10:24]

It is not enough. It would not be convenient to say, we are always in the Lord, therefore there is no difference between our meal in the refectory and the meal in the church. It is true, the meal in the refectory is also a sign of our existence in Christ, a sign that Christ is our nourishment. and that we will sit together with him in the Kingdom of God, eating and drinking. And this is one of the great intentions of all modern monastic and liturgical life, to see this spiritual reality in our daily work and daily doing. But nevertheless, to eat and to drink in the church, it must be more. It is a higher point. And the text is insisting very much in this aspect. Therefore, there is a necessity to prepare ourselves to this higher point, to this higher realization of holiness in the church.

[11:30]

And there are some examples. You could do it as you are doing it, getting some moments before the celebration to be, how do you say, recollect. Recollected, yes. You can do it as we are doing in my monastery and in the old Byronese and Solene congregation by the Statio and so on. There are different ways to do it, but you must do it. You can do it also remaining in your room and there preparing yourself to the celebration. In a certain way, there must be a preparation. But nevertheless, if we speak of an intermediate space, this is not intended to mean a rupture between two moments of life, but something more like a purifying filter so that the strong moment of the monastic life re-emerges. The liturgical prayer, liturgical gathering, liturgical assembly is the highest point which makes able that also our gathering together in the refectory and to stay together in the recreation hall is a great holy event.

[12:38]

But in the church it is more. And then here again, in a very strange way, the English text did not give the last part of the Latin. I don't understand, really, this terrible man or sister who translated it. Ut intensitas celebrationum servari possit. That the intensity of the celebration could be served. It is convenient to recommend, first, To say to the community, please attention, that the signs may not be diminished. Therefore, sometimes it is necessary to say to you, as we did it in old-fashioned times, please stay there.

[13:41]

in good recollection. Do it very well, because it's very important that our external appearance is already a sign of our internal disposition. And you must never forget that according to your external attitude, also your interior man must be really convenient. Therefore, you must speak about it. Secondly, curare ut monachi et moniales serio preparento in rebus biblicis et patristicis. You must be that the monks and sisters are really seriously prepared to know patristic and biblical topics. In the end, yes, the sentence is that it can be a good terra, a good earth, to receive the Sema Divinum, the Divine Seat, yes.

[14:46]

And third, in pedia de monarchi ceremonialibus, ea cum apportet introductionem in canto et ceremonies. It is quite explicitly that they did not give it, because here it is said, you must say to the monks, you must make exercises in chant and in ceremonies. In ceremonies, again, in a certain way, in the last ten years we have taken away every ceremony. No, not every ceremony. The pompa, yes, the baroque pompa, but some good thing must be reserved. Remember what I told you. If it is possible to stay with the hand in the pockets before God and His Majesty? And somebody, an American, answered me, yes, it's possible to stay so before the President. Perhaps before the President, I don't know, but not before God. Therefore, in a certain way, the entire number is excellent, especially also in this last point, which is not given here in the English.

[15:56]

And now 19, No, 18 in Roman, let me see. Yes, 18 in English and 19 in Latin. Antiquitus tradita et novito creata. Therefore, old tradition and new creations is the problem of our days after the Council. We wish to remain in our old Benedictine tradition for 1,400 years and at the same time we wish new ways, new forms adapted to our actual modern situation. And the text is first insisting, well, in the historical situations. And Benedict himself and the entire Benedictine monarchism were retaining many elements already given by the tradition of the neighbor churches. Saint Pentrick has taken elements of Rome, of the liturgy of Rome, and of Benevent, of Capua, and perhaps also by the means of the Regio la Magistris, some elements of the liturgy of Gallia, of France, of the actual France.

[17:06]

But he really adapted it. And we have many examples in the text here of page 14, For example, he was diminishing the number of suns in the vision of Sunday, and so on, and it changed, it changed. in great flexibility, in establishing the manner of celebration according to the concrete demands of this local community. And as St. Benedict has done it, and as the entire Benedictine tradition has done it, we must do the same today, remaining in the great current of our tradition, and at the same time adapting it to our actual necessities. that is not in obedience towards the Church, but we are obedient to the demand of the apostolic see itself. Because when we were finishing the work of the Liturgy of the Hours, Liturgia Horarum, according to the Roman Rite, Monsignor Bonini, at that time still Secretary, said to me, and no, you must go to make

[18:11]

your office. At that time I was still a kind of secretary to the Liturgical Commission of the Confederation before Henry Ashworth became the secretary. And he said to me, you must do it. We don't impose you this modern new liturgy. You must make your office, but nevertheless following the old tradition in the great lines and following especially the spirit of the renovation of the Vatican Council. Therefore, we follow our tradition and that is also, we accept a certain pluralism. in revitalizing our Opus Dei according to Vatican II and the post-conciliar reforms. Every community is adapting this tradition we have received according to its necessities.

[19:12]

It is quite different in St. John's and here, quite different in Maria Lake and in, let me say, Austrian Abbey, with a great school and many, many, many, twenty parishes, churches. Therefore, every monastery must, on one side, follow the old tradition, and on the other side, adapt it to its own necessities. And in doing that, the text insists in this fact, in this reality, that there are two main tendencies. One group wishes to follow more strongly the rule of St. Benedict, and another tendency wishes to go new ways, not too much following the letter of the rule, but all, both, wish to retain the characteristics of monastic liturgy, and here is given a certain definition of monastic liturgy, prayer extended in time.

[20:15]

It is not enough, as somebody has said it in Germany 20 years ago, as the ideal of prayer of lay people in the world, to pray once a day. In the morning, we have no time. We must make very quickly our breakfast and go to work for eight hours. We come back very tired at four o'clock. Then we take a shower bath. We are eating and drinking. And then before the evening is beginning with its activities, we have two hours of time. And here you can pray. Perhaps for lay people, but not for monks. It is not enough to pray once a day, where we are concentrating our entire prayer life. No, we must extend it, and it is a wonderful ideal, through the time. Prayer extended in time. Secondly, performed in community, in communion. Monastic prayer, at least with exception, but normally must be said together.

[21:21]

And third, prolonged. We cannot pray the small office of the Roman Rite. I have tried to do it at once, which could be, say, in 30 minutes. Altogether. But also five minutes in the morning, ten for Hora Lectionis, five for Hora di Urna, ten for Vespers and five for Compline. 30 minutes. No, no, no, we must do a little bit more. Therefore, meanwhile, the Roman right is extending the Psalter on four weeks. Bongini told me always, you must do more, at least in the fortnight, 150 psalms. Or, as we are doing in Maria Lacha and Bongini was agreeing with that, we are repeating many psalms. And therefore, if we would and count the psalms. We have every week 120 psalms together, therefore 200 and more in two weeks.

[22:23]

But nevertheless, to do it, we must say some psalms in four weeks. It is possible. Only the prayer must be prolonged. And so, There are two ways, also you and everyone who wishes to make his own office, he can do it, but nevertheless observing the great main lines of the old tradition and the monastic tradition, the church tradition and as we shall see the next numbers. And I remember when, before a certain Congress of the Abbots, where I must speak about these problems of the Literature Commission of the Confederation, before I went to the Aulan, I was meeting the Abbots of Monte Cassino, where they are very strongly observing the letter of the Rule of St. Benedict, also the prime, and 150% and 200% every week, and so on, the old system, according to the rule.

[23:29]

Father Abbott, I am very sorry that I must speak in a way which does not please you. No, do it, do it, in liberty. Only you must not accuse us in Monte Cassino to be, how do you say, cowards, or to be terrible people, because we wish in Monte Cassino to go our way. Oh yes, in Monte Cassino so, there is liberty for us, and he was agreeing with that. Everyone in his way. So, it's this number, and then we go on to number 19 in English, 20 in Latin, Objectivi Limites Creativitatis, Objective Limits of Creativity. There is liberty for the community to chose, how do you pronounce it, chose or choose? to choose their own liturgy.

[24:29]

Yes, you can do it. You can sit together and plan and make your volumes for vigils and hours. But if once this choice is made, such creativity is no more existing in the concrete application of the chosen form. Therefore, you must know after having created your own liturgy, follow it. Here are the limits of creativity. You cannot go to the choir and to make today and quite novel because it pleases to you. There are possibilities to do that, but it's not our monastic tradition. And also not the will of the church. You can choose your form, but then you must observe the chosen form. except some places where intentionally, with a great decision, have been introduced possibilities to change.

[25:32]

For example, introductions in the salutations. And also in the New Thesaurus itself, very often we tried Henry Edgeworth, and also I was supporting him, to say, this hymnus or ad libitum, such a form. You can say Decideum or Ad Libitum, another thing. You can do it so or so. You must choose. But if you have chosen, you must take it. You cannot say, tomorrow we will do another thing. But some possibilities are remaining. For example, also, let us pray in silence. that you can say around this. In a certain way, it would be possible, if you are all agreeing about it, to introduce in certain moments also a kind of prayer, like the customs of the charismatical renewal. It is possible. The question is only if you are agreeing about it. It may be that the community is preferring to have a quiet, perfect silence after the readings, after the songs, to give opportunity to everyone to say freely what he likes to do.

[26:44]

It's quite possible. In a certain way, I would prefer that, because otherwise it's too difficult that we are always seeking to speak of Jesus, mercy, hallelujah, et cetera. You can say it, but in your heart. And then again you are coming back to common prayer, to common song, where you are speaking, where you are singing in the joy of the Holy Spirit. And here again we can read perhaps in the second part what is written here. Once it has entered into the celebration, therefore the assembly first must conform to the objective determination of content that flows out of the celebration itself. as it puts the prayer of the assembly in the context of a given mystery, according to the different liturgical time and hour of the celebration. It's excellent, he said.

[27:45]

Here, so far as I see the situation, is the objectivity, the greatness of our liturgy. We are celebrating not our own pious ideas. or suggestions according to the necessity of this day. We are celebrating in every situation the work of Christ as it is given to us in this day with these readings, with this mystery of this solemnity, in this Sunday, in this great feast, solemnity, in this sacred time, Lent or Advent and so on. Therefore, first we must be, here are limits of our creativity, we must be first conformed to the objective determination of content. To be open to this, as we said it already yesterday, to this enormous dimensions of the work of salvation made in Christ. To be freed from our subjective limits.

[28:48]

If we are if we make abstraction of this great work of Christ, then we are thinking, only two minutes of today I have a head pain, or my family is sick, or my cows are not good, and we can pray about it, but it's better in every one of these situations to celebrate first the greatness of the work of God, of Christ, and then all the rest will be given to us. And then, second, It must be conformed to the objective determination of forms, which is given in part from the structure of the celebration. We could not change it. We must follow hymns, psalms, readings, prayers. The community can change the hymns, the psalms, the prayers, and make a new order, but you must celebrate your office in psalmist, hymnist, and cantici spiritualibus, as it is said in chapter 4, 5 to the Ephesians.

[29:52]

And then also in part from the exigencies of the group, praying, which likes to identify itself in forms which experience has shown to be congenial. For example, in the quantity and distribution of the psalms, yes, you are free, but you must then conform yourself to the decision made by yourself. In the alternation between prayer and readings, in the choice of expressive modes, like song or recitation by a soloist, in alternating or responsorial form or in proclamation, in the choice of stance for the community, standing, seated, kneeling, bowing, with hands lifted, you are free. You can do it together and then make your form. And here you have a great liberty and nobody, not Rome, not the Apostolic See, not the Confederation, nobody is insisting in uniformity. We are a little bit insisting the thesaurus in the great lines. Ours, during an extended time, a certain quantity, not too few, in communion,

[31:03]

and then also the main elements of the great tradition, hymn, psalm, reading, prayer. Therefore, we could say a liturgical prayer without psalms, without readings, would not be good. When we were composing the new liturgy, Hora Lectionis, according to the office of the Vatican Council, We said the Hora Lectionis, Hora of Readings, cannot be only readings. There must be also at least one or two songs, as the new liturgy has it. For monks the situation is still different. And I think that it's clear. Then we come to number 20 in English, 21 in Latin, the triplex dimensio celebrationis, a triple dimension of the celebration. It must be first ecclesial, second communitarian, third personal, therefore ecclesial.

[32:12]

Here is the local church in which the mystery of the entire church is actualized. No, it's quite evident. And communitarian, all are united. Everyone in this community has his own place and office to do it. And then it must be personal, in the conscious, subjective answer, in the readiness for dialogue and appropriation. A, in a personal presence. We must be present. We could not remain outside so far as possible. B, conforming the mind to the object's celebration, so that the mystery of Christ, here and now celebrated, is re-actualized. And the answer, in faith, this personalization is the fundamental mean to establish the contact.

[33:18]

The text itself, in Latin and in English, is very much insisting on these personal dimensions. It is clear that of the three dimensions mentioned, the personal dimension is what conditions, either positively or negatively, the others, even to the point that if it is lacking, they are empty of their significance. In fact, if the personal responsibility and will is lacking, when an assembly comes together to make a liturgical celebration, there certainly does not exist an Ecclesia Orans, and therefore the communitarian aspect is vitiated in a certain way that's right. Nevertheless, I have some hesitations in a certain way with a minimum of goodwill. we must not have to do. Intensio facendi it quod faci decrisia. With this minimum, we are staying together.

[34:21]

We are the community. We are the local church. Because otherwise we could not emphasize too much this personal situation. Otherwise, if we are distracted, if we are tired, If we have a minimum of goodwill, it would be enough to realize the ecclesial situation, to stay together as the Church here, to actualize the entire Church in this place here and now. So said the woman in the gospel. If I touch only the last end of his vestments, I shall be healed. And that is enough. But nevertheless, if it is possible, we must do more. If it is possible, we must stay here in personal readiness to answer, ready for the dialogue, for a personal answer in our common praying and singing, and a personal answer in my silence, and so on.

[35:22]

Therefore, this personal situation is the presupposition. Then it is said, in the sense that the presence of each member of the community at prayer must already be a real sign of a mutual encounter. But then also, secondly, in its performance. When each one is inserted into the community prayer with a conscious and active participation, in a manner whereby the mind is in accord with the celebration, according to chapter 19, and is born along by the interior movement of the spirit, which the words stimulate, opening our eyes to the mystery. So the celebration of the mystery is formed, and you, within our own personal experience, that is the ideal. We must come to that. The celebration must never remain a merely external thing, for it is done so as to be a salvific event. It is capable of transmitting the power that comes from Him to anyone who draws near in faith.

[36:30]

Therefore, at least a little bit, but more, so more we are in faith, in living faith, so more also all these things are realized. So this faith is the personal response that forms in you within our own innermost depths what was expressed in the celebration and in his words. And also it's a certain consolation. It may be that in certain days we are tired and our songs, our melodies are very, very, very bad and we don't take the tone and it's nothing today. And nevertheless we are believing and in this faith we have to contact. Guardini, in a wonderful paper as one has spoken about it, to realize the greatness of the mystery of Christ, we don't need wonderful liturgy, because we are not able to do it always. Sometimes in the most feeble, in the most humble,

[37:33]

Science, we can realize the greatness of this wonderful mystery of salvation if we have faith. But nevertheless, things are, how do you say, correlative. You need faith that you can live in the reality of this humble science. Sometimes, nevertheless, the science expressed, celebrated in a wonderful way in a great field, in a great assembly, or to sing a hymn as really in active participation in St. Peter in Rome. when you see the Bishop of Rome saying on the altar in the Eucharistic prayer, and you can receive Holy Communion, as is today possible, everyone, ten, twenty thousand. In such a day, you are, in the external signs already, helped to give your personal answer. but also in the old times, when it was not possible to do it, when it was not possible to receive Holy Communion, because in the papal mass, until the Council, it was not allowed to receive Holy Communion, and so on. And with all this baroque pompa, and so on.

[38:37]

Nevertheless, we assisted, in the old times, believing. It is the successor of Peter, it is the Bishop of Rome, and he is with the entire Catholic Church, St. Peter. Oh, okay. But now I think it is better perhaps to finish and to give all the room for a certain colloquial dialogue here, if you wish, and to speak about other points we have still. Also here, okay, in the Thesaurus we have said you are quite free to do it as you believe it convenient.

[39:42]

According to the rule, hymnus later. According to the modern liturgy in Rome, hymn as the beginning. I don't know. We, in the Zillao, explicitly did not wish to impose any form. Therefore, you can say Psalms, reading, hymn. You can say hymn, Psalms, reading. The new disposition to begin with the hymn came from the popular, how do you say, assemblies, because normally in the parish churches you are beginning with a powerful hymn to bring the people together. For you that is not necessary. You are together also without this powerful hymn in the beginning. You can begin with the simple word, God come to my assistance, and so on. That's quite enough. And then to begin plans. And the hymn would be the joyful answer to the readings. You are free. Here, every community can do it as it finds it convenient to its situation, and nobody could blame the other who is doing it another way.

[40:49]

You are not obliged to follow the Liturgia Orarum Secundum Ritum Romanum. There is no necessity for a uniformity. We must be united in the spirit, but as we are doing it concretely, it is quite free. But it would not be convenient to change from day to day, today so and next day so. Or to do it as the canto likes you to do today, tomorrow it is changing. No, no. It would not be good. This is also Midori's moment, but the litanea, for example, the artist, Are there, I can't remember if they do that all the time, but are there norms, for example, instead of saying, as we used to do formally, do we have to have certain petitions? It's not so necessary. We shall speak about it because there is a number about aspects of primaries, primary aspects and secondary aspects.

[42:01]

You are free for the secondary. You can do it so and so, but nevertheless, in this number, very well said, we must be very attentive that we don't lose too much from the secondary aspects. in the tendency for greater simplicity in the first years after the Council, we were nearly remaining only with psalms and readings and hymns and prayers and nothing else. We stopped with antiphons, we stopped with responsories, we stopped with these little things and we must think about it and perhaps with time regain it because they are helping us to prepare ourselves. Also, sometimes you could say, if it is not so important, if we don't lose time, it would be convenient to follow a little bit, so far as possible, the indication of the rule. The rule knows always a short litany, Kyrie, Christe, Eleison, or we can do it. But it's not necessary.

[43:02]

You could say also we are resolving it to the greater us. For the moment, I don't remember. Do you have always the Kyrie? Lord have mercy. For the little hours, yes. I meant, though, for example, the actual, the petition. The greater petitions? No, here I would say, also according to experience, it is better to do it not too often. You do it in the mass, in the free intentions, and you do it, and also I find it very convenient in prepared intentions in Lord's and Vespers. Otherwise, according to our experience in St. Anselmo, terrible things will happen after some days. Lord, our God, help our professors that they are not so strong in their exams. We had it sometimes. Or, for example, also, I don't know if it is very convenient in the Feast of St. Anselmo, let us pray for the Archbishop of Canterbury, the successor of St.

[44:04]

Anselmo. A good intention, a good intention, we can pray for the Bishop of Canterbury, the Primate of England. I don't know if it's convenient to say so in the public prayer, because he is not in union with us. Therefore, let us pray for the Anglican Communion, at the same time underlining that we are still separated. You can do it in the Peace of San Canselmo, but pray for him openly, So, therefore, we must be attentive to it. And on the other side, I would say sometimes it would be convenient to change a little bit if there is a great public necessity. to introduce it in this agenda. For example, in Rome, during the time when Mauro was taken by the people, it would be convenient to pray for him every day, nearly in one of these intercessions, not only in the Mass, but also in the prayer.

[45:07]

And our young people in Rome who were praying for every necessity in the House of San Canselmo very often did not think to these great necessities. For example, there was in a certain day a great catastrophe, a plane with young officers and young soldiers was falling down all tilt. Nobody was praying for them. It's not convenient to do so. or a submarine, and still hope to save the people, then they must pray for them. Here, a number will say that we must be attentive to the necessity of today, and there must be some possibility in our prayer life where we can do it, not only in the mess, but also perhaps in the office, but normally following the prepared scheme. by the community, by somebody else, he also is liberty.

[46:28]

You could say we are, our community has the opinion, I don't know as you are doing it, you could do it so. In the intentions of the prayer in Lourdes and Vespers, we are free. Therefore, somebody must compose them in his week. He must compose it before the office, but he can do it every new way. It is quite possible, yes. But also it would be necessary, it would be possible that you say, we wish also in Laus and Vespos or at least in Laus or at least in Vespos to do it quite freely. You have the possibility to do it. You must make the decisions before. Therefore, we, the community, we have the opinion it would be better also in Westpost to invite, to say freely intentions. Yeah, it's quite possible. Depends from your intention.

[47:29]

Not only it would be a... I mean, you know, it may not be the right moment. To pray for all, yes. What I was thinking of was also intense because if I understood it correctly, that when you have a choice of hours, you can say seven times, you can say one time, but But still, when a community decides something, the important thing is the community decides to do something, and that's it.

[48:43]

And then if the community wants to change it, it's possible. But it has to be not just something Therefore, the intention of this number is that you could not change it by improvisation of the moment. For example, without having spoken with the community, the man who is responsible for it says, today we don't prepare and nor nobody was prepared. Today you can express freely your intentions. It would not be convenient. But if the community is ready to accept this possibility for the next weeks, then yes, we are preparing ourselves to express freely our intentions. Liberty and at the same time a certain concrete form, yes. Is there a community's decision on how to offer to have, let's say, the liturgy in the hours, or in what form?

[49:47]

Is there a responsibility? Like we had brought up the idea that in Pentecost, they have their sponsors in the home. Is there, as long as the community has announced something, It doesn't matter. Is there a responsibility for tradition? Yes, and a certain responsibility for tradition is, as we try to say, we must follow on one side our great monastic tradition and on the other side we have the possibility to adapt it in many forms. And the Thesaurus tries to show us in its concrete form the possibilities we can choose. For example, you could not make an hour without any psalms, only staying together for a reading, for a prayer in silence. It would not be according to our tradition. You must have psalms and reading and prayer, so far as I understood you.

[50:55]

Therefore, in a certain way, you must follow. But if you follow the tradition, you are very free. And it seems to me that it is the greatness of this work, of the thesaurus, the Abbot Primate and the Confederation and the Roman Apostolic See does not impose to us a breviarium, a monastic antiphonarium. We are free, but we must choose the elements more or less from this book, which is saying for hymns you must choose your English or German songs. And you can choose the disposition of psalms in many ways, according to Corsogana's model, to Emmanuel's Heufelder, to Chaillon, and you can make your own disposition. You are free. Only you must try to say at least anti-psalms or more or less 150 psalms in two weeks. not in three weeks, not in four weeks. And here again, we had already an exception for my monastery.

[51:59]

If we are repeating many psalms and are saying, let me say, 220 psalms in a fortnight, we are free to say some psalms only every fourth week. But a certain quantity is also necessary. a certain quantity. Also, we are intending this, we shall hear it still, we are insisting very much in the quality. It is better to... that we can pray better. a little bit fewer, that we can pray better, to sing, especially. And we have this wonderful possibility after having set our office in many monasteries, the entire office only sets in recitation. Now today, in nearly every community, you are singing. The splendid example is St. Anselmo. You remember it. In your old times, the entire office, at the reception on Sunday, was recited. The entire office. Please. In my time, not.

[53:00]

Nothing, nothing, nothing. And in my time, we were saying together in the evening, Compline and Vigilis. And at the end of Compline, we were saying in Boeing, Pater abe credo, Pater abe credo for the Vigilis. And therefore, and now in St. Anselm, in St. Anselm in Rome, every day we are singing the entire festivals. and many parts of laws and complaints. And for the laws, there are some linguistic groups we are seeing in the entire office. Because it's possible today, because it's not normal so much. So far. No, no, [...] no. Here, here. And after the disorders, after the entire work of these disorders, there is the duty for every community or every congregation to prepare his own office. And it is true, we must think to these smaller communities which are not able to do it.

[54:03]

We must think to the poor sisters who very often are not able to do it. But also here, we lend it to the linguistic groups. The English, the Germans must try to give these possibilities in their language that also a simple convent of sisters is able to choose what is necessary to choose, to be chosen. There is still much to do. Somebody hoped to get the breviary, very, very easy. And because this possibility is no longer existing, I myself, when I am traveling, I cannot take with me the entire library necessary for our office in Maria Lago in Rome. I take to home an office for the travel, for the few days outside. If you say, in real life, say 200 songs in two weeks, what would be the... I don't understand why you would have repetition, but you could have said all the songs in a few months quickly.

[55:13]

then it would be too much. If we wish to repeat every day certain psalms, every day 94, every day 50, every day the Lord's Psalms and so on, then you are doing too much. And therefore, we are repeating many psalms, reserving some psalms for the third and the fourth beat, in Vespers and in some vigils and so on. That is basically the work of Father Raphael who made that song. because Father Raphael, you know him, the author, is very much insisting in repetition. And we are all insisting in it because, as I said it already, in the repetition things are coming in our hearts. Finally, we are convinced. Miserere me Deus, have mercy of me, my Lord God, because I am a sinner. Always repeating it, that we are convinced we are sinners. Crying for the mercy of God. It's kind of a little, going back to where you started, it's very beautiful about the attention necessary, the dignity in the office, and then that summed up, and the Taoist used to tell us all the time, in the pre-Kritigin, Stom and Kalos.

[56:30]

No, no, no, no, Stom and Kalos, dynamis. Oh, as I heard it sometimes in the Ambrosian Liturgy in the Cathedral of Milan when Cardinal Schuster was celebrating the Mass, Dominus Proviscum is conspiring to do as the Quintet and the Evangelists according to Markham. Silencium habete, habete silencium, pargite fabulis. And the 10,000 faithful in the church was, when they heard this letter, was really in silence to hear the war of God. I have silence. Don't speak anymore. And the deacon was crying with a powerful voice. We don't have this custom in our Latin liturgy, but nevertheless, the mentality must be the same.

[57:32]

If we come together, we must stay in reverence. I'm glad I'm here saying this, because I used to see people in the church, and the lay people, saying the way I am now, like church, or... You did it? You did it? You did it? No, I never did. No, you have said it to the people. No, no, no. You are right, you are right. Here are old, excuse me, old monastic traditions. We learned it in my youth. We called it the Arsenius. Do you know this expression? The great and the small Arsenius. And we were forbidden to do it. And if we have seen the first time in Rome, in Sant'Anselmo, in the chapter room, some young people sitting there, I cannot do it, I am not accustomed, so, so, no, no. So really, so in the presence of the Abbot Primat, for his conference, the answer would have been, I am sitting so because comfortable for me to listen more attentively.

[58:38]

This is very relative. Sometimes if it is cold in Sant'Anselmo, very cold in the church. People, that's the communion, so... to communion. Can't you do that? I don't know. I don't know. Signs are relative, yes, but also they must express my interior attitude to eat, not only little bread to be brought together, but the body of the Lord, still me. Why is it that young one, I don't think he was staying because of his position. You know, actors, they study position. And that young one didn't. You can tell where he was sitting. Oh, yes.

[59:41]

We cannot judge about opera. This is true. Nevertheless, here are certain values of the old monastic religion of the last century which sometime was exaggerating. If the entire community is sitting in a good form, it is a good sign for the community itself and for other people. It can be hypocrisy. A good external observance, and therefore we change it sometimes, good observance with nothing inside. It is awful. is the danger of these old traditions, but we must try to bring it together. When we say that we are a father, some people feel that this is how they wish to be like other people, Nothing. Good one.

[60:41]

And he also, I would say, for the community during Father Nostra, it would not, for my taste, it would not be possible that ten are staying so, and three or four would do nothing. The faithful, let them do what they like to do. It would not be convenient to command too much, as we sometimes in Germany did as old militarists. Stay up. Sit down. And the people was very much offended. Always commands, commands in Lithuania. No, let them stay. When I was pastor, we said sometimes in the children mass, please, you are welcome, the parents, but please help us give an example to the children. If we are inviting the children to sit, sit with them. If we are inviting the children to stay up, stay. If you cannot do it, remain on the, on the sides, don't go between the children. For the children, okay, but for the adults, no. But for the community, I would say we have the decision during the Father, our Father, all are doing so.

[62:07]

And if you, Reverend Father, if you allow it, I would say according to the Roman tradition introduced by us in the new concelebration form, per se after the consecration during the anamnesis and the offering, and to add memories. We are invited to stay also, the priests. And I would not see any difficulty that the entire community would do it, as Herbsteller did it. The sisters, the entire community, for 50 years already, during the canon stay so. And we could not see it, but then we were celebrating and saying, we heard the wails when the entire community was bowing. How do you say wails? Yes. You are free.

[63:10]

You are free. You can do what you like to do. It is excellent as you are doing it and as you have written it in the book for the guests, Vox primi celebrantis altius aureato. You must not hear the voice of the other celebrants. One celebrant is heard only and the others are saying it so that nobody can hear it. It's very, very, very well so. It is terrible when 20, 50 priests are crying together these words. And nobody can understand them. It's better that one only is speaking. And that is the intention of the Church. Also because one is representing in a special way of Christ our Lord, to make the unity of this celebration. During the hours, when you think about the guest participation in the songs?

[64:30]

Why not? Why not? They are so near here. We shall speak about it. There is a text in the next number. You must be open. And it is an ideal if you can invite your guests to participate without destroying your monastic form, and you can do it here so easily. You must invite the guests to do it discreetly. They cannot impose themselves. They must follow you. But they are so near to you, internal circle, the great ideal of your church, and the external circle, not only in the mass but also in the prayer. You can invite them, do it very, very discreetly, are following, and if they are doing it bad, you can insist, oh, my dear Mr. and my niece, you must be a little bit more prudent after the office. But it would be, and we shall speak about it, it would be not right that you are to help the faithful to participate in your office.

[65:34]

You are changing the monastic highness of your office. You must remain what you are, singing psalms and not introducing terrible German or English songs instead of the psalms, as somebody did it. because otherwise the people cannot participate, or they are scandalized here in the South, when you are washing your feet in the blood of the enemies.

[65:59]

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