So I wanted to write the speaker to be kind of off the cuff rather than... Then we said, Romney always says, dear Romans, rather than just bite lepers off the cuff. That's always better than when you think too long about it. LAUGHTER That may be absolutely not true. I don't see that so well. So I just have to use a little lighter approach tonight. One of the reasons why we wanted to have a date was to kind of put our external, our building plans into quite a spiritual framework. I thought now it is just for a moment quickly contemplative in the act of life and just turn to those thoughts that have occupied us during these last months in relation to the future monastariums that we had intended to do to show which ideas should be expressed

[01:24]

that we planned to build. I think it's good for all of you if you remember that we really didn't intend originally to build up here this place, but finally we landed. I had dreams of Starting that monastery on that hill, just there, the center of our property. There was wood sent and work. I think Father John can't do much about it. It's such a kind of thing. There are high trees over there now. It's a wonderful place. It's really the heart of this whole property. But it forms by nature a kind of a triangle pointing to the south. This way, I thought, my mistake should go there.

[02:28]

Then the idea was, you know, since they'd formed this triangle, pointing to the south to put the chapel there to end, southern end of it, you know, and then let the monastery come out of it. This diamond shape, the famous diamond shape that has caused us so many troubles. That was the original dream, but I must say the idea was to approach the chapel through the cloister. that the southern hub of it was supposed to be this octagonal place, the altar in the center. That I thought would be the

[03:34]

good expression, the ideal expression, of our monastic life, especially the monastic, official, divine, the bios et angelica, the angelic life. not to build it in a rectangular form that parish churches put in this octagonal shape, which is the shape of the resurrection. It's the shape of the new age that Christ our Lord has brought down upon this day's resurrection. there that are having the shape itself, the symbol of the new, restored creation of the new age. In the center of it, the altar, the altar is the sepulcher, but not only as a sepulcher, the sepulcher is the place out of which rises Christ, Christ rises.

[04:47]

It's the idea of the Anastasis in Jerusalem, the oldest church of Christianity, the symbol of the new world. And then the monks would come to the altar, and then from the altar, around the altar, over there, Eucharistia, and from the altar receive the new life, the risen Savior and Holy Communion. Therefore, the movement will be one to the center, from the periphery to the center, from the center to the periphery. As the movement will circle the center to the center. but through a frame of this kind of dispersed, you know, what gathers together, gets together, becomes one.

[05:48]

From there, we want it to result. And then there's a picture of me, a symbol of Dios Angelicos, the angelic life. And then about the monks, also those who would share with them this wine, either as gifts, you know. Monkish gifts, of course, first the sexual offerings, and then also those with gifts of the monastery. so that the order would be the main predominant factor from which nobody can escape, nobody can withdraw in any kind of a corner where it disappears.

[06:50]

But all are forced as a bear into the presence of God and Earth, So that was the idea. Out of that, then, radiating in an organic way was the idea. Radiating in an organic way and forming one house with it. The monastery. So that they're all under one roof. A house of God. That was the idea there. Then we was advised against it, we couldn't. There was no real road, it was very difficult to access. So it was a kind of romantic idea that had to be brought to the face of the realities of life.

[07:53]

So we set up an idea then of manning the road. Because, man, as it always is in these cases, Ideas that still are carried on round us and always grasping things that have changed. On the whole, I'm glad that we kept the idea of the octagon and that we kept this idea of the House of God and all monks and those who share their life, covered around the altar. That's it. There's a simple sacrament, as it were, of the New Age. I think that is, that should be kept. Because monasticism, for that matter, has to be so that before, and I think that's an idea which has to come more and more to our realization consciousness.

[09:03]

And monasticism lives, as it were, in the power of the age, in a special pole as totality. where they say people must compromise with the so-called realities of the world. Now, we have the name of St. Robert David Cornett. The considerations came just to get into it. The considerations are the place, the original place. They're not only that, but also considerations about the spiritual world, spiritual likeness.

[10:05]

To me, it was a really great experience to study, especially on Cistercian, at least their plans. They had to see how the idea of the house of God was carried out. there was evidence in order of, to say, subtracting, or subtracting, let us say, areas, areas, clearly defined areas. This basic idea is the same from the centre to the periphery. But it was important to see that the idea of the cloister was a pre-Cistercian mode. At least not only Cistercian, also St.

[11:07]

Gall, for example. The idea of the cloister was much clearer defined. Anything that was not strictly that might belong to the Vita communists, That line of which is lived in immediate contact under one roof with the sanctuary was excluded from the cloister. That was an idea that I didn't originally grasp at all. I had the idea the cloister was where everything would figure out. It's very lamentable, but it's true. So, therefore, that's an important step, seems to me, eliminate from the cloister anything that does not strike you, but make the cloister strictly the society.

[12:13]

Now, if you want to put it in circles, you know, think in the way of circle, then the single circle would be the... Chappell, essentially. And in the big circle around it would be the cloister. Now, what belongs to that cloister? To that cloister belong, as I say, those things that are, as I say, the immediate extension, as it were, of the life of the general. First of all, the cloister was in the Middle Ages trimmed clean for these solid people, who were able to live the entire regular life, the vita regularis. Therefore, from the cloister excluded were the novices, because they were not yet able to live the vita regularis.

[13:17]

And also the sick, the aged, because they could not able any more. But then, of course, also other things, you know. For example, anything that has to do with the outside world. The gatehouse was celebrated. That was the outskirts of it. gatehouse, the collection of the gatehouse, the quarters for the guests, red guests, blue guests, and so on. And then also, of course, there's the farm. That's the farm a little more inside, too. and then behind the farm, then a little more inside, the Late Brothers.

[14:22]

It's very interesting to see that in these Cistercian plants, of which Lutsch monasteries, the Late Brothers really have no place. You can see how that destroys, throws the whole unity of the thing out. It's very, the Late Brothers have a because in some way they are not novices anymore they are not agents you know at the same time they are not choir monks so it's a terribly difficult problem and they have their special ritual all the monks have the immediate connection with the choir church that the brothers don't have a little side entrance into the church, not exactly on the west side that's for the guests, but on the east side where they get a little side entrance, you know, where they can kind of sneak in.

[15:31]

It's a long passageway. It is separated from the cloister by a wall. Behind that passageway, the New Brothers go to the refectory and the obituary, which are separated from the moxtoy, the moxtoy. They are not in the cloister, they are just outside the cloister. So that's the important idea of the cloister. The cloister is really for those who live the full vita regularis. And then it is for the main functions of that vita regularis, which is nothing but either preparation for an extinction of the life required

[16:36]

Next to the choir towards the east is the entrance. See, the church is orientated towards the east with the choir, the altar, the entrance, and the rest. The cloister is towards the south. The church basilica style forms a kind of protection, you know, against the north winds. The living cloister is on the south side of the church to give it more the full profit of the southern light, because the cloister is much lower than the church office. So there is that big wall, as it were, of protection against the north, the north winds. Then the south open as a living cloister.

[17:42]

Towards the east of that cloister is then the dormitory, in immediate contact with the choir so that the monks during night practically don't leave the choir because the first thing they do when they come down from the dormitory right into the choir The idea, of course, is that the night really is not, to say, interruption, is not vacation for God. But the body sleeps, the heart is vigilant, the heart watches. It's very special that you have the light burning in the dormitory during the entire night. That you have the bugs sleeping in there.

[18:45]

Two weeks, maybe two weeks is a bit less, up to noctis, up to long-haired exoskeletons, or maybe a little lighter than from the day. Two weeks. But otherwise, two weeks. So that in the morning when the time comes, that they can immediately, are immediately ready to go to choir. So that the night really is not a kind of intervention, but it's taken into the light of Christ. this readiness constant readiness in that way is beautifully expressed so that is immediately adjoining adjoining a choir the sleep therefore is only preparation for prayer then it comes towards the sound the sound of God comes the refectory

[19:54]

The refectory, of course, also therefore the church and the refectory building are parallel. And the refectory is a continuation of the meal, is a continuation of the Eucharistic meal. Christ, the King of eternal glory, presides. Therefore taste, therefore, the anticipation also of the heavenly meal. Here take communion of saints. And then on the west side of the cloister, then the building where the cellar keeps all the tools and the things of the storehouse and so on for the daily needs of the Protestant community. so that that also forms part of this inner cloister.

[21:01]

The entire life, therefore, the prior life in the church, the sleep in the night, the dormitory, the here, the refectory, the back of labor, the work towards the west. As I say, it's at the side where they come, the others will wish in, and in from where you're separating, maybe separating little cloisters or little wings. And also the kitchen, little wing, you see, coming out from the cloister, the central cloister. So there you have the same idea as you have the chapel. It is the inner wing. In the chapel, the central place, the altar is the source. The altar resists the Pax Christi.

[22:05]

It is the source of peace that the world cannot keep. that Christ does through his Pascha, through his death, his resurrection. We present the sacrament of the Holy Mass. Amen. books. One thing that the medieval monasteries do not have is any kind of provision for the guests. Another thing that should be mentioned in this collection, too, is of course that the cloister is also the place for the Lectio Divina. You see, within this quadrangle of buildings is that the, what do you call it, the cloister, you know, the cloister, where possessions can be held, but which was raised for the reading, lecturing.

[23:11]

And also, in the rest, where the tombs are for workers as polishing, So, things like that. While in the East, when the dormitory stays, also the reading room, the rest is the working room. So that's a brilliant highlight of the book. It takes a place in that first. That all the activities are sacred, you know, just with saccharine parts that no one has ever seen. Round about in every direction, holy of holies. That's the idea of the messianic fullness, messianic time. Round about in every direction, holy of holies.

[24:11]

That's really the idea, or is it not? What did I say from that, gentlemen? All right. with mixed circle around it, you know. Those members of the community, either not yet, or not even anymore, to take part in the full regular life. And they, outside of them, the late brothers, you know, the ancestors. And then outside of that, you have the gate and everything in New York Street, say, the farm where the contact with the world is, here by guest house and farm. So in our present, circumstances because some things have developed and we cannot overlook those developments.

[25:25]

One thing is that which has developed in the meantime since then is certainly the old field of the Lectio Divina. He built so much of those little oases and so on in which they kept their few books that they had. You know, they belonged to the past rather. But as there's nothing going on with 50,000 volumes of library, we won't sell it. We're out in books. I tell you, that's, you know, to accept is one fact, it's an important fact, but there's absolutely no reason why the lying patient should become, should remain utterly, you know, cloistered, because that's simply the development, the legitimate development of the, you know, the legacy of being a woman.

[26:28]

And there is another development which I think I should take into consideration, too, what that was ever since the beginnings of Goncée, where we have followed that. It was always in my mind, you know, that is, monasteries today, all Benedict monasteries, have followed that, more or less, but it started really with Albert Gavanché, He was an extrovert. He was not an introvert. He was a very apostolic man. Very active man. He had always the idea of the monks, Benedict monks, in our days, where the rift between the liturgy and the laity had become so acute, and the rift between also the clergy and the laity, of course, together.

[27:40]

And in this day, Benedict would ask his hyssop for a special mission, Their vision was to heal that left, to spread the spirit of the sanctuary more into the whole church, as a counteracting, desecralizing influences of a very powerful and completely secular civilization. The medieval civilization was, I can say, essentially a consequent. Medieval civilization had grown out of the order. we live here, the instability of Western civilization was founded on the activity of the monks, the water spirits.

[28:53]

But then of course came that break. how the technical civilization and the completely secularized sciences taken on such enormous proportions. They exercise such a strong influence on the mind of the Christians who have become a minority in the motion of a secularized life. Therefore, it's necessary for us to counteract that, to counter, especially in this way, through worship, through liturgy, because it's the audience, the worship, who are the sources, two sources of the spiritual life of faith. And therefore, these monasteries so thought as points of radiation would influence, you know, would strengthen the Catholics relating the world.

[30:13]

I think sometimes one has... one has kind of romantic ideas about the... the position of the, say, the importance of monasteries in the Middle Ages. The monasteries, yes, in the 7th, the 8th, the 9th century, most of the 10th century, they were powerful swords. of the faith, there's no doubt about it, but their actual influence, really, on the laity was not great. The era, C.B.D., or which the era, to say that missionary idea, said Boniface, for example, had in Germany, It was later on when the little old region was Christianized, that was the thought.

[31:30]

The, what we called the Curtin Monastery, the liturgical monastery, came out. The actual influence of that on the laity from the Monastery to the Lady seems to me was not a strong one. He didn't want schools, and the contact with the guests was a very limited one. The guests were not admitted usually to the, not even into the monastic church. because there really was also the strong opposition against that on the part of the, for example, the Cowan's Fletcher, for the diocese, the secular church, didn't want their parish rights to be infringed upon by the monastery.

[32:36]

So the guests were really kept very much on the periphery. That idea of living, active participation in the liturgy was unknown. The idea was, you know, in those days, that the separation from the world, you know, in those days, I mean, the high villages, 10th and 11th century, the separation from the world, It is acquired, you know, by the idea of the monastic life as a contemplative life. That has to be extended to the entire, entire life of the book, you know. He never comes in contact, you know, with anything, not in the church, not in his own voice, no. so their separation was much stricter.

[33:39]

But now, as I say, today, it's... the idea is different, you know. I suppose I would give old Shieldby a decisive step. There were also, in spite of... he was very much in favour of spreading the Institute of Sexual Oblates. make those secular obelisks really, let's say, apostles, you know, of the ideas of the monastery in the world, the parishes and so on. They would act like a devil over the rest of the church. Now, that idea was taken up by those monasteries, and also followed the example of the spirit of Sunday that was in there by one of these convocations. They were guest wings, you know, which were built by Yolanda. Big guest wing. A little ballroom in the hotel. There was a new feature, you know, there was a new feature, where you guessed me.

[34:54]

I guessed when you was in immediate contact at the same, the other, the one Ruth, the maester, he was there. And, of course, for the big monastic feast, it was simply evident that the laity would come, you know. But now they were not allowed to sing with the monks, you know, but to be there and look at them. In my time, when I first came to Mariana, the guests were not allowed to receive all the communion in the conventure mass. You can see in these practical examples how long it takes people, our human brains, you know, to see the consequences, you know, of things that we kind of start, which we don't see, or where they go right away. So there was only one step, you know.

[35:57]

would have invited and encouraged the laity to the monastic liturgy, but just to get an idea how beautiful it could be. But they dismissed me to their parishes again. They may be trying to persuade the pastor to do something. Of course, the pastor would say, we are not so late. Oh, yeah. We should keep away with liturgical eccentricities. They are good for the books. It's so late. It was a kind of hopeless thing. So, But it seems to me that once that step is made, you know, do it, you know, and should take full advantage, you know, of the presence of the Kirsten scene, of all this doing, full advantage, you know.

[37:08]

I mean, for their best, you know, for their encouragement or their sanctification, at the same time also for our sanctification, must be, purpose must be mutual sanctification. But how can that be? How is that possible? You see, a layer goes one of these points, it seems to me, where one has to find out and see clearly now what does it mean. For example, the removal of the world of the monastery. What does that mean? Today we would definitely think, at least in our big tradition as it is now, you know, that there is something, you know, strange, you know, about letting those guests kind of take, say, a... Protestants would say that those boys go to the big ball games and kind of hang around the fences.

[38:23]

I don't know. I don't know. What is it? I don't know. I don't know. In fact, it seems to me that the laity here, you see, the position of the laity, you know, in the church, is changing. Thank God, you know, it has to change. The laity is being just sponsored by the opposition to a secularized world. drawn much more closely to the church. Subject to laity also through the liturgical apostolate, through Catholic action. All these movements that are promoted by the church, by the official church, by the hierarchy, work on the role of the laity.

[39:30]

the active role of the laity, that the, let us say, priestly function of the laity versus the rest of the world is more emphasized, there's no doubt about it. Now, therefore, we also see that there are certain tendencies in the church which try to, let us say, remodel the idea of sanctification or the idea of sanctity for the laity. For example, Father Cocker, he tries to develop, of course, he only takes up certain tendencies that he finds in the laity. Another ideal of sanctity is sanctity which is sanctity in the world and sanctity for the world, and a sanctity which in some way blooms the extreme opposite.

[40:41]

to an idea which also Father Cogar brings out in his book on the emerging theology of the laity, is in extreme opposition to the idea of withdrawal from the world to achieve a sanctity in a remote journal in the desert, so to speak. See, there are these two things that kind of say the sanctity which in no way needs a cloister. It keeps and sees the world as its natural place. In what position, as I say, to the monastic ideal of sanctity. He thinks that the monastic ideal of sanctity has done a lot to kind of push the laity into the present-day secularism, because he thinks that that monastic ideal of sanctity just didn't give, or didn't do justice, didn't do justice to the man in the world, the Christian in the world.

[42:06]

And therefore, that's the idea today, sanctity in the world. Now, that seems to me is a very, in many ways, is a dangerous development. But partly it may be really our fault that we have him to promote that by excluding the laity so much from our life. And their centuries is everything that one should really think about. That is this. See, what is world? What is the world that we exclude from the monastery? is that good Catholic layman who comes in order to be, let us say, sanctified, be spiritually refreshed and renewed, has contact with the monastery. We consider such a man as a piece of world simply by the fact that he doesn't have a habit, that he may have certain in his dresses or he may have fashions, you know, or he may have kind of what we have, I mean, that's the piece of the world, you know.

[43:37]

Oh, there's also the famous Christian with the radius, you know, and so on. I've always played with that. What should we think about that? You see, Saint Benedict, if you study the world, you know, think about what Saint Benedict says about it. manual labour, you see. I think there's no doubt about it that Saint Benedict clearly recognises that manual labour in itself is a point where the world enters into the monastery, reigns into the monastery very easily. He also realises that the guests may be a way in which the world may enter into the monastery. But then how does he really deal with that? He doesn't say, because people of the world, you know, are not allowed to copy to the monasteries.

[44:49]

He doesn't say that. or because that labor is itself, let us say, a thing of the world, you know, doesn't exclude it from, for that reason. As, for example, in a certain way, the Cuthbertians would do. He doesn't do that. But what does he do? He sanctifies, you know. He lives in a strong feeling that the sanctuary, the power of the risen Christ which lives in the community is strong enough to react in a positive, constructive way to the influences that in this way may come from the outside.

[45:50]

That's what he does. He puts lace down. The ways that means. He went there. The sanctity of the monastery. He acts. And draws. The guests. As well as value labor. Into. That sanctifying power. Of the monastery. And how does he do that? He does it by. As the following. and pays greatest attention to the guests. We have certain people delegated, you know, to be there for the service of the guests, taking their meals and so on, or receiving them at any time. The porter, for example, you know, the porter, if you read that chapter on the porter, Then you'll see that I'll segment it.

[46:54]

First of all, who does he put to the gates as the doorkeeper of the monastery? Of course, the man who is possessed and is rooted in the fear of God. That's, of course, Napoleon. And that's a principle which we, for example, in our community life, we just cannot follow it, you know. At this moment, you know, we cannot. Because we don't have enough, you know, I'd say, seasoned monks, you know. But I think when it wants a seasoned monk as a porter, that means somebody who is strong enough, you know, to react in a positive way ...to the influences that cause them to come. The man who is not, you know... ...the man who is not... [...]

[48:09]

And who is not apt, you know, to waste his time in idleness? It's Vakari. It isn't Vakari. Vakari. A cowardly person is not idle. Idle. So I mean a man who is not destructive. He doesn't say not to hurt. He's apt to not do. Let's have a technical from zero. He'll always make his commentary to the world. He'll set the... where there was a disregard of the gatekeeper who would take a walk without permission. The man was always ready, you know, to sneak out of it. He stared before everybody, nobody sees him. He would go sit down and forage his chicken. It's a good thing. That's it.

[49:23]

That's it, sir. I mean, Susu, Father Susu, the right hand, gives now the habit of, the arch-habit of saying to you, you know, great, great authority, you know, that very forcefully, you know, for that this Bakari, you know, man with an idol, you know, not constructive, I mean, he knows to do, you know, and doesn't waste his time. But then he comes, and when he's there with the guests, you know, that he should be singing with all the way out going, the chariot, you know, to bring the chaplain to see that, you know, he wants the porter to be all there, you know. at the disposal of guests who wait with the deep welcome though that we always have in our school you know as a part of a positive question somebody comes welcome

[50:26]

Then, so there is that order, you know, he stands out, I suppose. You see, Sir Benedict is, of course, very, very, as I say, allergic to the fact, you know, that, as I say, the unseasoned, you know, I mean, really should be, or that the rock during the time of his growth, really should be protected, you know. There should be that withdrawal and protection. A monastery should afford him, let us say, a time of quiet interior growth. That's it, but he takes that very seriously. See, the vita contemplativa, as we said the other day, needs the vita activa as a population. needs the vita activa.

[51:32]

But that vita activa is no pushover, you see. That cannot be. That vita activa is not a matter that could be done in the novitiate. And then after the novitiate, the monk would be ready to face the world again. It's not true. It takes years. And that's one of our great problems, really, I think, in our monastic system, that he's not given time enough for the monks to seize him in the strictly monastic spirit. That's to me, that's a great worry to me, too, for us, you know, for our situation. after a year or two in the bishop sending out the studies that's one of the difficulties of the priesthood in the monasticism in our days but that's also true for the manual labor nowadays because the priesthood in our days has developed into a tremendous science

[52:49]

Nobody can be ordained if he doesn't learn that science, theology, philosophy, all that belongs to him. But the same is also for man in labour even. Man in labour today is no child's play. One has really to know it. One has really to learn it. And there we are in that dreadful position here on saving that we have to constantly, that I say, murder souls that are not yet seasoned, you know, really, with work that is really too much for them. God sees it, and God will help us to compensate for the development of the monastery. He is a great doctor, and he is very careful not to let the word into the monasteries go down about it.

[53:54]

Therefore, he has there somebody to meet the guest who is best thought of, you know, after he sees the Homo sapiens, who has the disgratio spirituals, who at the other hand has that fullness that he can't receive with their welcome, not with suspicion, not with slapping the door into their faces. But with that wake-up, but with the wake-up which comes out of fullness and out of the peace of Christ, that's the important thing. Therefore, it does not work just every monk, you know, to join the gifts when he goes out, you know. But further, it was the initiation of the gifts is left to the prior, you know. to the abbot himself. Therefore, they are supposed to be the columns, you know, of the disciplinary firmness, you know, sabientes, wise men.

[55:04]

But then these seasoned monks at the abbot's empire should really take the design, you know. The abbot should eat them. What does that mean? That means, of course, that these guests are part of the monastic community, that they are entered into the community, because where the head is, there's the whole. If the head eats with the guests, the guests eat with the community. so therefore the guests have by the very fact that the abbot eats with is an official recognition it's an official recognition and of course also the guests should be the washing of the feet should take place So in that way the guests are drawn into the monastic community.

[56:12]

They receive the word of God, spiritual food. They receive their earthly food. They pray, they are led to pray immediately when they come, they go together to pray. with the fire and so on. So in all these ways, you see, the monastery, what does the monastery do? It's very exciting to meet the guests. It does not exclude. takes it for granted that they are there, receives them with welcome, sends the strongest, the strongest, firmest works out to meet them and to imbue them with the Word of God, with the blessing of Christ in this way. transform the gift all through that service of charity of washing the feet.

[57:17]

So therefore the whole community is such as a body. So they're the same also with work, you see. The work is not excluded, but it gives very careful rules, you know, how the work in a monastery should take place, how it should be done. For example, the work is, of course, a constant source of concern, you know. that work can take away the peace from the public. It made that overdoses of work deprives it of the peace. So St. Benedict does everything, you see, not to exclude the work, but to transform it, you know, so that the work is certified, that it can be done in peace, that it is done in obedience, that it is done in poverty, that it is done without any pride, you know, degradability.

[58:38]

doesn't become the source of nothing upon the crown of contributions that will make to the monastery and that the here monastic work is done in quiet in silence that the working work you know is not given to oblivion but that he does his work in the fear of god and the eyes of god The attitude which is prescribed to the monk in the twelfth degree of humility does not admit of any exceptions. But wherever the monk is, in the oratory, in the garden, in the field, St. Benedict always, in all these places, always is living in the judgment of God, in humility, in the field. So, therefore, the work is in that way positively simplified. Therefore, Sid Bentley considers the monastery not only as constantly under defense against, you know, not constantly and only excluding, but he conceives the monastery also as a source of power,

[59:57]

through which things that may become a relentless zealot for the span of the world should be transformed and sanctified in a positive way. That seems to be also in this powerful way as you are meeting the guests. As soon as you admit the guests, At the sanctuary, of course, is the altar, and there is the communion, and that's the sanctuary, receive communion. So, if you admit the guests to communion, and therefore you also admit them to the offertory, offertory of the ills. then you must also admit them to two other things which cannot be separated from communion, from the offering, and that is the meal, and that's the work, those two things.

[61:03]

But the meal, of course, it's restrictions, you know, too. And thereby the idea was that admitting the guests to the main meal of the day in the refectory, but not to the meals that are in the meal. Officially, for example, breakfast, you know, that's not a community affair on that matter. Now, sir, the book, the guest, requires of a deaf Jew. Get the book, sir. But we can see that here, you know, if they are, as soon as they are in the same effect, we see, you know, how do we get the same thing? Do we get something different? Do we think we get something better? Thank you. [...] a solemn public meal, you know.

[62:15]

Guests should be admitted, you know, if they have breakfast, you know, also the, say, the collages. I would say they are not pinned down, you know, strictly to the same domestic diet. I would say that in the same refectory, as long as the guests are taking part in the same refectory, they should take part in the same food. Yes, to the effect of giving a special form. I think we can solve that problem by, in the end of the effect, we will save them as books. But then, the other one, by themselves. Yes, to the point you say, where they can have things. They've got people in the world to have as books. We don't. Now, but the other thing is, you know, of course, that the monks are also, that the guests, you know, will also be admitted to the work, you know.

[63:23]

There is another, you see, that's, of course, see what my idea for the guests is, you know, that they should, that one should make a strict, uh, difference there. To my mind, it is dangerous, as they do, and now that cannot be done, and that's against the rules, and pretty long, every rock, you know, is all kind of chat with the guests, you know, and that's the rule, you see, of course. But it's a different way, it gives me, you know, with the community as such, you see, there where the whole community is, gather together. So I said, well, in the chat, that is the, you see, that is the, the, the, the idea, that's the norm.

[64:20]

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