the visit of Fr. Gregory Kuklewski here, in connection with Fr. Master's leaving soon for Europe, thought it would be good for us to remember what, and also to tell you a little what Fr. Master's mission is, in these coming weeks so that we can back him up and not only with our prayers but also with our observance. Since the Second World War a number of new monastic foundations have grown up. They are following more or less the same lines. Among them, I mean, for example, the Cuernavaca, Father Gregory's foundation.

[01:08]

La Martinique, where Father Master is going this coming Tuesday. There's also a monastery in Switzerland, Bouvray. There's also one, a new foundation in the Congo, one has started in Brazil. Mount Silvia, Western Priory in the United States, maybe to a certain extent also Pius X Priory near St. Louis. All these are attempts to restore the monastic life as such. With the whole monastic family united in one life, in one life, I say, by air work and the quality of rights for all. And

[02:13]

So these monasteries are still at the present time outside of any congregation. And they're also still in an experimental stage. They already present something new. And therefore naturally are exposed to all kinds of misinterpretations. always takes a time until something new is understood by others. There are accusations as for example that one wants to adapt oneself to a spirit in the modern age which does not have its roots in Christianity at all but goes back to socialist and communist inspirations.

[03:26]

Socialist Gleichmacherei, a nice word in German. Equalization, I would say. Also, of course, there are always those, the new interpretation of the rule is put into practice Sometimes the laity may not understand it right and speak immediately of this is now the original or the primitive or the true observation of the rule which right away puts everybody on edge who is engaged in a different interpretation. So the Master's mission in that connection is to gain the confidence of other abbots and their benevolence, convince them of the serious character of our effort.

[04:32]

And therefore in this mission he needs the service and the backing of the whole community. but in such a way, I mean, in that way that we renew ourselves in the love and conviction of our ideals and that we also, again, are eager to fulfill these ideals in our own personal actions, to live up to it. It would be a bad way to have an ambassador of goodwill touring Europe while at the same time not living up really to the spirit of what and aiming at what really is our ideal. So, therefore, tonight let us just remember... I know I won't be able to cover the field at all, I've tried it, but it always overwhelms me in so many directions, so let's try our best.

[05:45]

But I wanted to start always in a situation like this where one... knows one starts on a little crusade for one's ideals. The danger is that this crusade is not started in the right spirit. It is done in a superficial way of defending or pushing own positions at the expense of others. That, of course, cannot be the thing for us to do. We have to think quietly and before God in all sincerity. What were we founded for? What does God want of us? The way we sincerely understand it.

[06:47]

and really as a matter deeply of our monastic conscience not as a cause to say to propagate or to advertise but as in a mission that we simply through the circumstances and far beyond our own personal, any personal merits, we simply have received from God. What were we founded for and what does God want of us? And there we have to remember that the monasteries of the Benedictine Confederation are divided into what we call active and contemplative communities. The active communities we understand in that connection, those which, let us say, professionally engage in active ministry, either in schools or parishes or home missions, whatever it is.

[07:56]

Contemplative communities, those who do not take as a rule any external activity. I mean, that's the superficial first understanding of it. Now, in the United States, through historical circumstances, the active type was the exclusive form in which Benedictine monasticism was represented, in which the monastic benediction was represented. Our Savior was founded to represent the other form. which is realized, for example, in Europe, in Solemn monasteries like Boron or Mariaga, etc. That means the type of Benedictine monastic life which develops independent of a determined specified external activity.

[09:01]

The principle of such a so-called contemplative community is really let the spirit of monasticism, as it is traditionally handed down to us through the rule of Saint Benedict, let this monastic spirit determine the way of life. and that not the external activity determines the form in which monks live. We would put that in the 19th century, in the early 20th century, the, they would call it the water which was followed by those monasteries was Opry de Neil Prebonato. Nothing should be preferred to the work of God. And to them, to these monasteries, that meant not to fit the performance of the divine office into the work which has to be done, but fit the work into the divine office.

[10:20]

So the first, let us say, approach to, in the Benedictine Confederation, to a life which was termed by the monastic spirit was to have a form of life in which the performance the public and some performance of the divine office takes the first place where it dominates the day of the monk and also dominates the activities of the monk that was the idea of Abbot Girardier, as well as also of the Abbot Walters, the Arch Abbot of Boiron, and also the Abbot Hervegan, for example, Maria Duff. There, of course, they also emphasize very strongly that to give the primacy

[11:24]

to the Opus Dei meant not only to do that in the form of ritual, let us say in a merely liturgical external way, but also in the internal spiritual way. And therefore understand it in this way that not only the performance of the Opus Dei should be the norm of the day, but that the spirit of the Opus Dei should be the guiding factor for the spiritual formation of those monks who live in these monasteries. And there we have all these attempts of these abbots who had such a great influence on the development of the liturgical, what we call liturgical apostolate, in his explanation of the liturgical year, and in his explanation of the Psalms, and his works on spiritual life under the

[12:40]

guiding influence of the, let's say, theology of the liturgy. Abbott von Heer, all these writers who follow, and Abbott Hervégan, of course, too, all their aim is opere dei nil preparato, that means the form of life as well as the spirit, Our life in these communities should be dominated, formed by the opus Dei, as we spoke about that in our last conference, according to the beautiful axiom that... You remember that. that we may be in harmony in our mind with the mysteries.

[13:54]

That is to say, a deeper and larger also formulation of this mens concordat, which is . Now, but then, of course, as a matter of fact, also is this principle, which was clearly put, was not limited to the divine office, but to be extended to the entire spiritual monastic life. But then, of course, also still is a matter, and especially a matter of development, because the liturgical apostolate, the liturgy in the stricter sense, may here and there have overshadowed the spirit of monasticism, I mean, in the thinking and teaching of these beginnings of this monastic revival, the spiritual life and in its monastic characteristics.

[15:13]

You see, the discovery, I want to say, the interpretation of the spirit of the rule, was a thing which really developed in some way of course, parallel with the development of a deeper understanding of the spirit of liturgy, but somehow the development of the spirit of the rule and understanding of the rule maybe is a thing which is still more in fluxes and more in progress than the liturgical aspect of So the primacy of the, not only of the liturgical life, but of the monastic spirit. Eagerness not only for the performance of the Opus Dei, but eagerness also for obedience and for humiliations, which for that matter are then the specific monastic fields.

[16:26]

So this is what is meant really by contemplative community. A community which has as basic justification of its existence and of its life not any external activity but the being. And by that we understand The unconditional, absolute aiming at perfection. Being aiming at perfection. being totally before God, as expressed in the word, at hereire deo bonum est. That is the being at which the monastic life aims. So, it's one could also put it, and I think that has certain advantages for the understanding of the monastic life, to put it into the context of the new age, what we call the messianic age.

[17:34]

Monasticism is a specific witness to the fullness, the definiteness, or the eschatological character of this messianic age. while that is evidence at first glance, any activity, also activity for that matter, in schools, parishes and so on, all such activity is really in some way aimed at the continuation of the existence of this world. It's a contribution to human life here on earth. It's a contribution to history, to the development. Certainly monastic life does not have that as its first objective, but the monk is simply in the presence of the last day.

[18:37]

He is aiming at that specific ontological fullness of the messianic age as it was realized in Levita Apostolica in Jerusalem. give full sway to that spirit which has descended from the Church in the latter days. From there, the monastic life receives its seriousness, absoluteness, and its transworldliness. anticipating heaven, anticipating the angelic life. Now, that was therefore one purpose for which Monsignor was founded. Keep it away from, not immediately start building a school and then maybe later on building the spiritual part of the monastic life.

[19:46]

but start with the spiritual life. That's the basic principle. And that's what we used to express in opportune, inopportune, in building the chapel first. Then the other purpose of the foundation of Monseria was then to adapt this ideal to the peculiar circumstances of the American mentality of this country. And for that reason, it was thought better not to have Mount Saviour right from the beginning under a congregation. Because this congregation either had to be the Swiss-American or the Cassini's American Cassini's congregation both of those were active congregations and therefore that first purpose could not be fulfilled to represent in this country a different type not meaning by that any condemnation of what exists but just give the other way of life which exists and is part of the Benedictine congregation also a chance in this country

[21:15]

On the other hand, Montserrat was not put under any external foreign congregation, a European congregation, be it the French congregation or the Boronese congregation. Why? Because those congregations are, for that matter, strictly European in their background, in their traditions. And therefore, being under such a congregation would immediately also give the impression that here simply is an import article. The contemplative life is something which is, you know, imported from without and therefore remains under foreign observation and so on, so that... And naturally, I mean, those, you know, how congregations are, One would watch, you know, eagerly that one doesn't move a step from the accustomed path, you know, so that that would make any freedom of adaptation and so on impossible.

[22:30]

Therefore, these two things. Now we have to think how do we live up to this? How do we fulfill, you know? Now, that is the score. That's what Monserio was founded for, and I'm personally absolutely convinced that as long as we remain faithful to that purpose, that we will not only survive, but win. So what have we done, or what do we have to do to achieve this goal? And there is of course one thing which is of greatest importance that we have to keep always before our minds, and that is basic thing is make the right start. You have a clear definition of a vocation. What constitutes a monastic vocation? Let us say not a monastic vocation, but simply a vocation to that type of life for which we were founded.

[23:38]

And there, of course, we are really faced as Benedictines with a peculiar problem. Because there are, as you know, certain orders which are by definition and publicly without any possibility of misunderstanding what we call contemplative in character. and that are the Carthusians, that are the Trappists, and that are the Camaldolese. They shut out any distracting contact with the outside world in order to fix the gaze exclusively on God. Therefore, nobody will ever be tempted or be able or succeed in entering such a congregation or such an order as long as he is seeking any external activity at all.

[24:44]

There are other orders which are active orders giving themselves to external tasks ex-professor. There is also the secular priesthood. There are also clearly defined But the Benedictines in connection and between those two are really in a peculiar position because there is evidently on one side the rule of Saint Benedict and there is on the other side activity in many places. and naturally that has immediately an effect on the vocations which feel drawn to the Benedictine life. There are boys, many in this country, who have older boys come to their parish and they see their pastor is a Benedictine monk.

[25:50]

He is a good monk and he is a good pastor. naturally a voice, serving at the altar, and has great respect for the pastor, saying, I would like to be a man like him. So, therefore, he is a benedictine, he is a good pastor, so I'm going to become a benedictine, I'm going to become a good pastor. I mean, it's so evident. And... And so, you see, the natural leave, the vocation to the Benedictine monastic life are not as clearly defined. Many people there, St. Benedict has many mansions. and therefore many people of many different inclinations join this very comprehensive circle.

[26:52]

So there is a further complication, you know, which aggravates evidently the situation, And that is, you know, that you enter such a monastery either to become a lay brother or become a priest. That are the two possibilities. The priestly career, so to speak, is furthermore presented as the one that alone makes you really and truly and fully eminent. So, therefore, the other category of the late brothers, not the priesthood, they are evidently in a subordinate position and therefore don't quite make it.

[27:53]

So there are these two, you see, there are people and maybe people who are called to a pious life and so on and thinking or they could make a contribution to the Church with their talents, they now join the Lay Brothers. Or there are others who think, why, I have great teaching talent, not only teaching talent, but for example, I have the special prerogative of being an artist, you know, and I would like a place where I can later on I use these my artistic inclinations. Now, if you have any artistic inclinations, you better, that's pretty clear, keep away from the secular clergy. And also, you know, I'm a rat. In fact, you know, notwithstanding some rare exceptions, one doesn't become a Jesuit.

[28:57]

I'm sorry. And so, I mean, I just indicate that, you know. Therefore, what I want to say with that is, see the specific peculiar difficulty which arises from that, you see, and which one has to keep in mind if one wants to understand also the, say, the spirit, you know, of a monastic. which is composed in that way, where people really get to, oh, I love teaching, but at the same time, I love, of course, to give myself to God's service. I love the spiritual family life. I think the secular priesthood is a rather lonely thing, and in many dioceses, I have to be an assistant until I have quite it, I understand. These are all inconveniences.

[30:01]

Also, sometimes the diocesan clergyman doesn't know where and how he will end his days once he is not capable anymore in the active service. That constitutes very much a great difficulty. These difficulties are all solved for somebody who contemplates entering a monastery that has a school, that has parishes, runs big institutions. He has the consolation of the brotherhood. He's, for that matter, not alone. He has that wonderful thing to fall back on of his family. He has a home, really. At the same time, he has security for the rest of his life. He knows that when he's sick, he will be taken care of All that, naturally, are great incentives, you see, for the joining a monastic community.

[31:05]

But then, of course, there is in that monastic community also the rule of St. Benedict. Yes, now that's fine. That's a nice rule and not too long. It's open to all kinds of adaptations. So, it's like a rubber band that you can, of course, stretch very far, and that too is evident from many examples that one really can stretch it wonderfully. So, therefore, what I want to say is that all that, of course, brings about one thing, you see, and that is a certain ambiguity concerning such a vocation, an ambiguity which does not exist for the Trappists, does not exist for the Confucians or the Commodulans. It does not exist for the active orders of the secular priesthood, but it does exist really for the Benedictines.

[32:09]

And of course, as a result, we have, in any one, you see also, of the active communities, a constant tension between those who entered to become monks, or they follow the rule, and those who enter to become priests, or to be teachers, or artists, or whatnot. Therefore, those who consider, you know, the monastic vocation, I mean, the rule of St. Benedict as the basis of their life, or those who consider a monastery as a convenient basis of operation. So that, therefore, that is for us, of course, is the vital thing, you know. And the first thing, therefore, which we have to do in order to survive is to be absolutely clear about the fact that the vocation of a monk is different from the vocation to the priesthood, that those two are not dependent on one another.

[33:20]

That does not mean that the two are incompatible, But that the two are distinguished. And therefore, anybody who enters a monastery like Mount Saviour has to have the vocation for the monastic life as the basic thing. That must be clearly seen. And if there is the feeling that there is the call of God to the priesthood and so on, one has absolutely, that may be perfectly the case. Nevertheless, the exercise of the priesthood has to be subordinate to the monastic life. That's absolutely evident. So that's the... Therefore, the priesthood can only be in a way desired as a real completion of the monastic ideal, not the monastic ideal as a convenient, let us say, background or help for the administration of priestly functions.

[34:34]

Therefore, that is clear. You see, that monastic vocation of the monk as monk And that is really one of the decisive things, you know, that we must always, that we must keep the meaning of our life in our ears and mission, you know, really, of life is to keep that clear and to work for it also through one's own life and one's own dedication. that the dignity of the monastic vocation as such is recognized by the community as a whole that also lived in such a way that that becomes manifest to the outside world and that in that way one contributes really to the revival of the monastic idea.

[35:35]

the monastic idea in its absoluteness, in that specific what we call the messianic character. And for that matter, you see, that is the reason why it is vital for us, you know, to keep the idea, you know, that the community is essentially as a community founded on the monastic vocation and that this monastic vocation is one and the same you know for all those who in that way receive and enter into a life of vows and that is the reason you know why for us it is would be so to say spoil the concept, you know, would be a thing which would obscure, you know, this so much if we would, you know, for example, right away start from the first beginning with two groups with a different novitiate, one for the late brothers, one for the choir monks, the choir monks headed for the priesthood, the late brothers headed for manly labor.

[37:00]

that may be considered by many as a very convenient thing, then if you, for example, take the external activity, let us say the contribution which the priest as priest can make to the life of the church as the guiding principle. Then, of course, it's very convenient, let us say, to have a community composed of lay brothers and of priest monks, where the lay brothers can take over all kinds of tasks, for which then the priest monks would be freed, and where the priest monks can give themselves then to certain intellectual tasks. Therefore, that unity of the basic monastic vocation must be seen. And then, also, there is another thing, you see, of course, and in that way,

[38:03]

we and our life, say as Mark Xavier, is in some way is still different from, say, the Carthusian or the Trappist or Commando Lee's idea. I mean, we have seen that also. I think it has come more and more to our attention that we have know it better and better that the rule of Saint Benedict is legislating for the active life, what the old monks called the active life. But that means, you know, for a stage in a whole development, which in last analysis, whose last aim is what we call, what the ancients called the contemplative. Here is, to my mind, the grain of truth.

[39:11]

I mean, it would be a little too modest to put it that way. But I think the reason for that ambiguity, which we have spoken of as being peculiar to the Benedictine setter, Because somehow the Carthusian life, of course, is different, I mean, avoidantly. But the Trappist life is different too, but not avoidantly. I mean, to them it is a going back in the being, the right and strict interpretation of the rule, their ideal of contemplative life. However, I have certain misgivings there because it is absolutely clear if you study the idea of the active life in the development of Christian ascetical teaching and monastic tradition,

[40:13]

To this active life indeed also belongs certain, at least the possibility, of certain, let us say, active works, what we call the active works of mercy. Active works of mercy where in some way, part, that is anybody who reads the fourth chapter of the Rule, He sees it. There are the commandments for the practice of the active works of mercy are a part of that code of instruments of good works. Yes, it's there, you know, to take care of the sick, to bury the dead, to help the poor, clothe the naked, and so on. So, this, therefore, the active life, of course, you understand what we mean by active life, is a life which regulates or which dominates, regulates that stage of purification and illumination.

[41:32]

means of that stage in which the soul, through conversion of morals, strives, strives after purity of heart, the puritas cordis. And this active life, then, the means through which the soul strives after puritas cordis, is humility, is obedience. And is fraternal charity. And are certain active services. And also manual labor, opus manum, is part of that. Activity, for that matter, is really part, but a regulated activity under obedience, is really and truly a part of this active life. But these works of mercy are, in the active life, means for to lead the individual to the pruritas cause.

[42:38]

So that when he lead the individual to the last stage of perfection, which is then the vita punitiva, which cannot be legislated for anymore, which is the ermitical life, and which for that matter doesn't have any more the external order, which doesn't have the, to say, the law of the community life, the law of, for example, exempla seniorum sacri, or not to do anything and what is the common rule of the monastery. Evidently such legislation is meant for what we call the vita activa, the preparation, but it's not the goal. The hermitical life, for that matter, is beyond that. The hermit is really left to the spontaneity of the spirit.

[43:41]

So in that way, you see, there is the active life, is to a certain extent, and the active life, let us say, in the narrow, more narrow, let us say, modern sense of the word. word, is part, or in certain, of course, always under the obedience of the abbot, still is part of that stage of the monastic life which is covered by the rule of St. Benedict. Therefore, also, St. Benedict has it. In his rule, this state for which he is legislating is not completely shut off from the outside world. But there are the guests and so on. There are also possibilities, let's say, of outside service provided. This does not become an ordinary function. that way not become the rule cannot be imposed by any external factor and only be imposed by the internal factor and therefore it has all to come from within and that means it has all to come from the abbot as the spiritual head of that condition

[45:02]

but it doesn't exclude certain external for that, but at time, for under circumstances, certain really, let us say, active services of, let's say, the larger and very indefinite sense. So, you see, in the Trappist life, it seems to me, and also in the Confucian, there is, let us say, the strong, element of, let us say, starting immediately, certainly with what Saint Benedict puts, let us say, at the other end, at the other, at the beyond of his movement. He is a beginning, he is a stage through which the monk should be formed for something which is then beyond. If you want the real perfection, let us say, then go to, say,

[45:59]

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