you remember with me. There is a question about the objective and subjective. Objective, and as I told you, and now you are laughing together, movement and so on, with great emphasis was put on what we may call the objective point, means the sacramental life of the church. which has as its objective, you know, the inner habitual of what we call sanctifying grace. That is the sacrament, you know, this works, as we say, exporter of the matter, and that means through the very performance of the sacramental act,

[01:15]

performed in nomine Christi, or his Mass, you know, in the person of Christ. We pray to come back to the day before he entered into his passion, his sufferings. He takes the bread, you know, and lifting up his soul, completely in the person of Christ. Please act in the person of Christ. is therefore Christ's work, which is present. That's the objective reality. Of course there are objective realities in this depth. If Christ there with this objective reality works by our taking us into His own sacrifice, own death and resurrection gives us, especially in the Eucharist, because the Eucharist is given in the form of a meal, gives us the increase of sanctifying grace.

[02:29]

The confirmation, the deepening of the the growth of the ontological inner habit. That is of course something which is beyond our experience. That is not a matter of a revival meeting, that is not a matter of crying, falling into ecstasy, or anything like that, nothing. It's the work of Christ. It's not a passing bubble of emotion, religious emotion. And there was the big accent, you know, and Mayerlach was put on that, you know, on that fact, you know, here. We stand, and also as monks, we stand on the rock, of Christ's sacraments, what they call the Mysterium.

[03:37]

And that was the second point that I mentioned to you the other day, that as much as what we would call the objective or also ontological character, you know what that means, As much as the objective of an ontological character is emphasized, or was emphasized, still the other thing which was made very clear, which is of course of great importance, is that every sacrament is an action. It's an action. It is performed in the way of a drama. A cult drama. That's the Mysterium. The cult drama. The Mysterium repeats, in the sacramental form, represents the original drama of salvation.

[04:50]

That's of course for us Christians. Christ's death, his descent, I'm coming from the Father, And I came into the world, I left the father, I came to the world. I leave the world again, I return to the father. That is the drama. Into that we enter. And that is of course, every sacrament is that way. Baptism is that way, see. Baptism is a descent, an introversion. I spoke about it the other day in connection with the celebration, you know, of the baptism of Christ, this immersion in this Jordan River, the descent, and then the rising again, coming out on the other side of the Jordan, you know, on the bank of the river, and there, heaven is open, and the voice of the Father is heard.

[05:51]

This is what belongs. So it is, it's a drama, you see, it's an action. It's really, as we always say, a parabola. Descending and ascending again. Or as we say, a circle. He comes from the Father, and he returns to the Father. Just in between, you know, he dies for us, and then he rises for us. He takes us on and He takes us up. And of course by emphasizing this mystery aspect of the sacraments. Sacraments are of course as action much closer, let us say, to really the center of our entire

[06:53]

of our real life, of our actions. If I consider the mass just as a means of making Christ present, and then let us say, adoring him, the species of the monster, then of course that's something which is interiorly static. That is static. That is, in that way, what we call war on the meditative side. This here, the mystery aspect of the sacrament, is war on the active side. But active, in the sense of active life as the monks of the old times used that word, active. As Saint Benedict says, when he describes the active life, you know, what does he say in the Prologue of the Root?

[07:55]

He says, what is the discipline of the monastery poor? The emendatio avicis, the healing of the vices, and progress in charity. The two things. Dying and rising. Dying and And that's, of course, if you consider it, you know, that is really the most simple formula. I think you can put the whole thing in, you know, let's say you can approach it, you know, this whole sphere of the sacramental life, you know, you can approach this under two Two aspects. One is the aspect of the adoption of son, you know, that we celebrate, you know, in Christmas too, you see. Father speaks to the son, you are my beloved son, you see.

[09:00]

You are my child, the father said to the son. Therefore as the son, you know, taking on, having taken on all mankind, This word is spoken really to everyone, everywhere. You are my child. And then comes the answer to that. Father, he wants me. Tsushipe, take me on. Because according to your word, not according to my word. You see, the act of adoption must be, of course, answered on the part of man, must be answered by this word, yes, not my will, but your will, either. It's the essence of, be a son. You cannot become a son and say, the heck with my father. It's impossible. Absolutely impossible. And therefore you can see right away also in the whole monastic life, the way in which St.

[10:09]

Benedict conceives the rule is a practical way of this act of adoption becoming essence. And in this act of adoption the abbot represents Christ. Therefore the father says, you know, to the abbot, you are my son. And that everybody in the monastery must enter into this word which is spoken to the abbot. And that he does by obedience to the abbot. That's the word of, and they say, yes, amen. Not my will, but your will be done. And that he is a son. That is the meaning of obedience. Therefore, you can say monastic obedience absolutely has the character of a real mysterium. It's entering into this process of adoption of the becomingness.

[11:12]

That's one aspect. Let's say that is the Christmas aspect. And then there is the other aspect, but these two aspects can only be separated, let's say, mentally, not really. Because since man is really, let's say, by birth, you see, man is, of course, born, as St. Paul always emphasizes, a child of wrath. That means not a child. He is born in his with that ingrained tendency of not giving up and not giving in and maintaining oneself. What we call today, the big word is independence. Independence from the crane law. That is the crown of progress today.

[12:16]

So, of course, that is the giving up of the independence. What is it? It's, of course, at the same time, dying. It's dying. It's death. And there we come into the other line. See, this abduction of sons is, of course, a rebirth. A rebirth is not possible without dying. And therefore St. Benedict puts points there also beautifully. Persevere in the monastery until the end. That means that stability of course. Why? That's through patience. You may participate, partake in the sufferings of Christ, in that way internally thinking to glory. You see, that's the wisdom idea, the stereo idea.

[13:20]

You see, if you see the sacraments in this light of adoption, and in this light of dying and rising, death and resurrection, rebirth, to touch one another, Then you also see that the sacrament, every sacrament, in itself sums up, you know, the entire life. It's what I tried to explain the other day in concern and with regard to the votum, the vows. The vow, the votum, and it's one of these moments in which the entire life of man is gathered up in one word. in a divine moment. The death, of course, is in the sacraments too. What is the essence of human life, even on the natural line already?

[14:22]

What is it? It's always dying and rising. You can't stand it, you know, 24 hours without somewhere giving up. God's ordinarily In between somebody has to give up. Man has to go to sleep, as we say. But what is going to sleep is simply now finished. I'm at the end, you know. You have to take over. That's the essence. Therefore, always this dying and rising is again, you know, compared to sleeping and waking. So you see there is the mystery aspect and on you see that this what we call sacramental piety of course is highly in that way subjective. Not only objective, but subjective. It's a thing that simply goes into the entire day by day living.

[15:29]

So But, you know, the important thing now is, and that is what I mentioned to you the last time, you know, that it is really necessary for the monk that this process of adoption of song, and our entering into it, and this process of dying and rising, and our entering into that, in our minute-by-minute life, hour by hour, that that remains left to the improvisation of the individual. That that is not a matter of improvisation, but that should in the monastic life, in the life of the man in the world, it really has to be a matter of improvisation. But the monastic life is geared to a method, you know, of this supernatural madness.

[16:39]

The method. That's the important thing, and that is the thing which I am into being a fan, can you understand? You know, I don't say that in any kind of I mean, disparaging way. I just read, you know, these days, this year in Marienage, I think eight people died, eight monks died, brothers and brothers. All old, you know, one was only 25 years old, brother. But all the others, you know, one was 93, the other was 87, another one was 84, so I mean really just, you know, it was real harvest, real harvest. And it's really very, very beautiful, you know, to

[17:43]

to read, I mean, the chronicle of the death of these monks. But one can see, you know, that everyone was an absolute, still we are an absolute individualist, maybe not always me, but it's always that kind of resistance, because any very strong in the contemplative monasteries, that the way of day-by-day sanctification is simply a matter of living monastic life and then somehow meeting the various things. But how to meet the things that is left to the initiative of the individual. And that is what I would like, you know, so much, that we would get, you know, accustomed to really do that with thought.

[18:57]

What we call the channeling of the objective sacramental grace, which is a grace of adoption, which is a grace of resurrection, of dying. the channeling of this objective grace into the everyday. And that is the rhetorical thing, which I think constitutes simply the monastic, really the monastic endeavor. That is the monastic endeavor. Why does one leave the world? To continue this kind of improvising? That's why I just can't believe it. If that would be the case, you know, what, really, what is the doctrina artes?

[20:02]

The teaching of the artes? What is that? What is it? If it is not the constant helping, then the constant getting in touch, you know, with the other two, it grows into this whole system, one could say, of adoption, into this whole process of adoption. But then, if that is simply limited in order, to either to the abbot, you know, kind of giving a conference here and there, you know, to the community, but also regularly to the community. But then, as far as the spiritual life and the daily spiritual life, everybody is left to his own devices. The abbot is allowed, you know, to look, you know, at the various works on which he sees his thoughts dancing,

[21:05]

Then if somebody falls down from the rope, then, oh gosh, what happened? Then the other has to come, you know, and get the dispensation. That's then its function. Aesthetical rope dance, you know, one is improvising moment to moment. And only in emergency cases, you know, that may be, you know, the Arabic, in the juridical canonical case. It's not the idea. Therefore, it must be also, you know, keep that very clear, you know, that the progress of this creation rests on your relation to the head of the monastery.

[22:06]

Now, with that I always say, you know, that there might be personal difficulties for time, a 12-year period, where then the subjecta, as St. Bendy calls it, a middle-man comes in, you know, and may be acting, you know, in that way, for the abbot. That's always possible. There are always, you know, moments in which somebody, you know, gets kind of red-hot, you know, and puts on the brakes, you know, and at the same time tries to go ahead after a short time, the wheels get red-hot. And then, of course, now what to do in the end? It may be good to have a suit picked. I have somebody who takes the place because... The devil, of course, is always there, too. The very story in the picture, because the devil knows what filiation means.

[23:12]

He himself is the one who has refused to be a song, you know, and he said, don't serve me, I shall not serve. That's the essence, of course, of the diabolic existence. shall not serve. Therefore, the devil will always be first to, let us say, take a word of an abbot and sit on it. And then make it heavier and heavier and heavier for the one who has heard it. Maybe not in the spirit of adoption, but in the spirit of suspicion, that here he is being trespassed. He's being stepped on the toe, you know. He's being stepped on deliberately. Yes, of course, he's picking at me. All these things. The decor sits on that, you know. Only they have to expect those things. Because he doesn't like

[24:12]

filiation. He doesn't like this inner intimate and easy contact between father and son in the spiritual life. He doesn't like that. As long as we are in this human skin, we are always under a veil We are never real. It's not apparent what we are. And that is as true of the abbot as it is of everyone. We all are not available. We are not. The moment of the real where we can be, let us say, translucent, you know, like a piece of crystal in this light. just maybe after a long years of living, affiliation, it means somebody that really may grow into that transparent lucidity that is possible, but even there, he's always exposed to misunderstanding all the time.

[25:26]

But that is what I wanted to call your attention to, you know, if you That's really, that is, to me, one of the most serious, the most central thing in the entire life. It's a reason for Mount Saviour 6. If we don't have that, we wouldn't follow this, or it would be just a blur in any other congregation. But this here, that's the nerve, the center of it. And that's why I pay such attention, you know, and call your attention to the school. Because what is the school? The school simply is a way of entering, reviving, renewing, always this creation. How? By turning to Christ. He is the Esau. And at the same time, the Father.

[26:30]

The Father of the new world. Atenaphutu Hesekuni. Father of the world to Christ, the risen Savior. To Him we go. It's so beautiful if one really sees that, you know, also how the school who is of my invention. I don't want to make that clear. It's simply a word, you know, it's also a source, you know, which comes out of the monastic life. Our taste is also attracted, you know, in a monastic community. So this thing. It's so beautiful, you know, that the school, you know, tries, of course, there again, completely following the Gospels. Der Dukkand der Amts, the leadership of the Gospel.

[27:35]

That's, of course, what the school is. The word of the Gospel put into some kind of a myth. But what is the beginning of this? What is this? What we call, we turn into the peace of Christ. That then is the whole, the principle, is it, from this whole thing. Because how does the, on one side, how does the, the interruption or the danger to this whole process of creation, how does it manifest itself or why? Being out of the periphery. Forgetting. By independence. Some kind of rebellion. Some kind of resistance. All these things. Some feeling why I'm not appreciated the way I should be.

[28:37]

I am used for things that are below my level. All this kind of thing, you see, and therefore it's always a disturbance really of the peace of the soul. The disturbance of the peace of the soul. Now, the school simply says, as soon as you realize that there is a disturbance, don't ask now, what kind of disturbance is it? First I have to exactly know what it is, and how great. No. Just take the least amount of time. Then leave it there. Nothing. Leave it there. And go into the peace of Christ. That means join in this way the one who is at the same time your brother and your father. That's the beautiful thing. And that's what I would like so much for you in order to realize that.

[29:42]

That is the essence of monastery. Somebody has said, you know, the abbot has said, he should represent Christ. He should be a brother and a father. Therefore the obedience that is there is not just kind of military rigidity, or that's what they call the obedience of the cause. It's this theatre of the marionette, you know, you have to pull and all of the... I'm here, whatever you say, you say, lift up your right hand, lift up your left hand, Sit forward to the first, you are right, but I won't take any initiative because I've already been in Tottenham Hotspur for two months. This is the kind of thing where I always call and tell you, you know, the political aspect. Keep away from the political aspect. If we have it in a monastery, it has no that matter in a community, in a political position, because it's a position of our thoughts.

[30:49]

But of course it is not political in the sense, you know, of the world, in the sense of the spirit. That means in the sense of Christ, represents Christ. How does Christ exercise his authority? First by dying to his church, becoming a bride, becoming a brother. And then, you see, so it's going to the one with brother and father. That's the mystery of this, while our affiliation and all this death and resurrection is really dying into life. But you notice also very well that, for example, in ascetical language, the young monk or the novice always pretends, you must die to your old self. You haven't died. Yeah, so of course, my God, what is this dying thing and so on, and shall I survive it?

[31:55]

This kind of thing, you know, which creates all kinds of fears, and therefore, we say, you know, and that is so important for the entire spiritual life of the monk. If you feel that you are off the track, that you have, to some degree, lost the life of Christ. What do you do? Now, go to the one who loves you unconditionally. That means who is your brother and your father. Or more of what cannot be. Closer what cannot be. And in that way, you see, you go into this process of again. Today, it speaks about obedience. Obedience has a belt, you know. Because, especially in our age, also in this country, obedience, let me say, is connected, you know, with King George and the Actaeon, and all that.

[33:17]

We have started, you know, getting rid of the power of salvation. Now comes the church of obedience, obedience, obedience. and some people really representing it in that way, their obedience means, shut up, do what you are told. That's of course not true, it just isn't true. The Christian life as it is lived now, of course, it flows in the, for example, somebody who, I think we The same thing, you know, for example, the notion of sacrifice, you know, its approach, is another one of these notions. Obedience, sacrifice, maybe mortification, another one. Obedience, why that's the biggest blow to any independence.

[34:18]

It's the death blow to independence. of course, a very one-sided term in the spiritual life, in the spiritual realm, it's a simply invalid approach. It's a political approach. That is what spiritual obedience is not. Spiritual obedience is creation, entering into being a son. But being a son, of course, what is the past meaning, the truth, the positive meaning of being a son? In Christianity, what do we learn of our Lord? His being a class, being of being, meaning of being a psalmist, to glorify his Son. Glory! In the glorification of the Father, that is his life. So it's a positive one. To give glory to the Father. That is also something, you see, that one cannot... Always in there comes the notion of sacrifice.

[35:24]

Giving glory to the Father is sometimes as a sacrifice, as a notion of sacrifice, it's considered like a kind of a monarch, you know. There is God, you know, and What is good for him, you see, is just then the destruction of all life. Sometimes it looks that way. Complete distortion. of the whole thing. Sacrifice is again, of course, giving glory. It's a positive thing. It's a passing into. As we always say, what is the meaning of sacrifice? Already in the Old Testament, the bird sacrifice, the word holocaust, always total bird offerings. Looks like total destruction. But what is it in reality? It's of course a transformation into into what we call the incense, which the sacrificium is vespertino, you see, the evening sacrifice.

[36:32]

It's like an incense ascending, like a cloud of incense ascending to the Father. And therefore it's an entering into new existence. Then entering into what St. Paul always called the freedom of the spirit. The freedom of the spirit. That's really the meaning of all this, of the filigation, of the obedience, of the death, of all these things. The last thing is freedom of the spirit. And then, of course, also the meaning of this method, of this, what we call, the school, is that somebody should first of all enter into the peace of Christ. In any way, he sees himself, for example, in the fire, you know, in the swamp, and in the, probably, the acid fire, you know, of the bitter seizure.

[37:41]

The third thing is, right away, he will repeater, not track or anything, in the bitter seizure, that never leads anywhere. How do I put it? That's just renounced, the whole possibility, potentiality of action, soon as you see that. You have to run, you know, into the piece of rock, run and stomp.

[38:16]

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