all over the room, let us turn this morning to the expression in clina ardem claudis. Incline the ear of your heart. Such an important expression. The so just in the context of our present liturgical week, or the week of Sexta-Thesia, or Sunday, in preparation to Lent, the time of the listening, the hearing, the idea that the heart is an inner room so to speak an inner organ in which the sound as it were of God's word may be received and may have a deep and lasting resonance it's such an important idea as the whole idea of the heart as you know they say that's the holy scripture

[01:31]

the word of God being addressed to the heart of man because it is a word of love it is a heart to heart talk that I would say is the essence of revelation in the fields of natural reason there we have our senses and our senses receive objects and receive these objects according to their external manifestation their shape their size their color and all these things something neutral the reason then can go a step further and discovers in some of these objects which the senses present to us discover there a deeper principle spontaneity what we call the soul then we see also various

[02:51]

degrees of interiority in these objects the vegetative and reason can kind of analyze what is the spontaneity right to say the interiority you know the inner depth so to speak of vegetative life one can define those things and then one can proceed in also seeing the animals In another step, in another dimension, another depth, so to speak, is the appetitus, the appetite, the desire, the going after an object which is then seen or known in some way. But then there is also, of course, then the last phenomenon, that's the phenomenon of man. And there too reason can analyze, you know, and can come to a certain philosophical idea of man as a person, his autonomy, the degree of his autonomy, and his spontaneity.

[04:17]

and his intellect and will, all these things. From there, one can then in an analogous way, let us say, make also then certain, go still other steps further to completely immaterial spiritual beings, angels, or the first cause, the creator, the act of spurs, God. But if we follow, you know, in the realm of reason, of our natural reason, what we can see, as I say, is in some way always a, now let's call it a kind of a neutral scheme, a pattern, you know, that we can follow and that we can think of, a framework, but The real, say, mystery of the person remains inaccessible to reason, to human reason, to abstract reason, to abstraction.

[05:29]

He gets there regarding certain categories. These categories certainly reveal us something of the essence. We always have even the inner feeling The inner experience, we are not satisfied looking or analyzing a person with our intellect. Soon as it comes to the person, deeper regions of our inner self come into motion. There is that we see the person and we begin to love the person. we begin to then to divine an inner secret of that person. That person is a mystery to us. So, in other words, reason can, let us say, kind of come to the threshold of the, let's call it the heart.

[06:37]

But the heart of man still is and remains something that transcends all abstract thinking, because abstract thinking is always in some way delusional. And as soon as we deal with a person, abstraction does not bring about a meeting. And that is what it is. If we're a person, if we are confronted with a person, then the decisive thing is to meet that person. That is even, I mean, in the daily relations between human beings. What doesn't... If we meet a person, then the... The usual thing that is being done is that this person is being introduced to me.

[07:42]

The person is being introduced to me by mentioning to me or revealing to me the name of that person. And that name of that person stands for the unrepeatable, unique inner depth the heart of that person. And therefore, then, the way in which I meet that person is a handshake. You see, as soon as we go or you turn, say, to other forms of soul life, say, plants or animals, you are not introduced to a dog. If you are, it's kind of funny to think, you see, that this person, you know, makes something out of the dog that he isn't, you know, and there's a kind of degradation, you know.

[08:47]

And what does the dog do at the best? I mean, he barks, you know, and then waves his tail, you know. So that doesn't lead us into great depth. But it's good sometimes just to make that absolutely clear, you know, what happened. We learn from distinction, from differences. That's the way we are made. We penetrate the essence of things by distinguishing. And sometimes the thing that prevents us from distinguishing are these illicit, you know, unreal and sentimental identifications, you know, which especially our time is so prone to, which is always some kind of a masquerading, you know, some kind of escaping sometimes, because moving in a willful,

[09:52]

on a scene, which is rather a theatre stage, but is not the true reality. So, then the name of the person is introduced to me, the name is revealed, and I call that person by its name. And then I answer that being introduced by stretching out my hand, and then a handshake follows. Much better than anything, we couldn't again shake hands with the dog. The handshake then means that I put my hand into the other's hand, and I grasp the hand. And there is at the same time a surrender, you know, I put, it's an expression of trust.

[10:54]

It's an expression of trust. It's a kind of entering into, I open up, I give myself. And at the same time, I take a hold. That means I take in a certain way possession of that person. Those two things are there. And that is then the communication. That's the meeting of two persons. So, you see, that's the same as another way in which two persons meet is they give one another the kiss of peace. What is the kiss of peace? That's really kissing is a communication, a sharing, of one's inner life of the breath and that as a symbol of the inner again we have to say of the heart so we see there you know that the heart is something the inner secret of a person and if we in holy scripture if we enter into the

[12:14]

field of revelation I mean not of natural the search of God with the means of reason but if we enter in the realm of revelation now then revelation takes place by the word And that word is of course where we have to deal with the person of God, of the Creator. It is that He reveals His name. His name is His word. And there the word is the self-revelation of that inner secret of the heart of God. therefore in the whole realm of revelation means that we have to hear with the ear of our heart with the ear of our heart not with our senses not with our intellect but with the ear of our heart as according to that beautiful word that I mentioned some time ago Diche

[13:36]

Verba Dei ad intelligendum cordae. Learn the words of God. No, that's not the way. Listen to the words of God to learn the heart of God. That's the way St. Bernard formulates it. Listen to the word of God to learn the heart of God. That is the verb of revelation that's why we have in addition to this created visible world we have the word the word is the expression of the heart so that the whole realm of revelation and listening to the word of god means to enter to the heart of God, but of course we cannot into the heart of God without giving our own hearts. It's a shaking of hands. I have to stretch out to say, here I am.

[14:44]

I trust in you. That deep inner absolute confidence. And then take in the whole Entering into that personal conversation, intercourse, homily. So therefore, everything depends then, as soon as we enter the realm of revelation, that we hear with the ears of our heart. The Father who speaks to his Son in the power of the Holy Spirit. We hear it in the Spirit. One can say the Spirit is the room in which we hear the Word of God. The Spirit is really in us. That is what we call the silence in the Christian sense. Silence in the Christian sense of power.

[15:47]

It's the Holy Spirit in us. And the gospel, this gospel that we constantly read, that wants to lead us to that. says there's the word you know there's the sower goes out and so it's the seed of the word therefore the word is something living something living something that wants to unfold you know interiors all these things are connected with the word you have words of eternal And then this word, and then, of course, our Lord explains the dangers. When we hear the word, then some day the devil comes and takes it out. We hear it, and the devil, what is that? Now that is, as we know so well, everything in hearing depends, do we, is the room of our heart really open or not?

[16:57]

And how often it is. We hear and still we don't hear. There is contempt for the person who speaks to us. The devil takes out the singing. For there is this inner, simply inner unwillingness of pride. I know it all. Nobody has to tell. Or there is that inner tendency to defeat the one who talks to me. Right from the beginning is that tendency. Defeat him, kill him. For example, if somebody reads, you know, in Holy Scripture, the word of our Lord, all that solemnity, you are Peter, or you are rock, and upon this rock I build my church. And somebody reads that and says, how can he ever build his church on a cunt?

[18:02]

See, that's a typical reaction, you know, where the word is heard and the devil takes it off. So there is the depth. The echo of the heart is not there because the heart isn't opened. And we have all kinds of things, you know. our reason of which we are so proud, you know, and so on, our inner sophistication, our eagerness, you know, to show our superiority, because listening to somebody is always in some way submitting to him. It's always that way. And that's what we all want to do. And the devil, of course, has the field, you know, and takes away the seed. Go there is the other, way, which we also know so well, there is that kind of, by natural temperament, you know. Maybe he doesn't have too much of his own convictions.

[19:06]

And then his inner room is kind of filled with emotions. And there is that inner, there is that inner easy, you know, let us say, readiness, sometimes simply also dictated by vanity, that if somebody talks to me, I have to let him know that I understand him, that I'm all there, you know, and so on. And then simply, you know, you say something, you preach, you know, right away, later on, the sacristy is finished, and so on. just like honey in my ears. All that, you know. And it's that, you know, that emotional, that transitory reaction makes a lot of noise. That is the sudden, you know, growing up, you know, and then no roots, you know, no depth.

[20:09]

The heart is filled with all kinds of... of emotions doesn't have the puberty, the selflessness, you know, the objectivity isn't there. There are people who by temperament see everything in a subjective light. We men always blame the women for that. And then there is another way, you know, There's another way, and that is then, you know, that what takes, that's another type, is more serious, you know, maybe even melancholic, you know. And therefore, everything he said, he takes it very seriously. But then he turns around, and then come other, the worries and the cares of the world, you know. And he gets all entangled. He takes himself and he's being entangled, you know, let's say too seriously. So he's drawn into the periphery, into the periphery of business and all the variety of cares and worries.

[21:19]

not trusting, you know, in God. He doesn't have that, you know, liberty. He's not at the disposal of the world, but he's always thinking of his own schemes, what he has to do, what he has to do, and without him, it just doesn't, nothing works, you know, and so on. So he's drawn into the... and then forgets, you know. The world, you know, simply is then, as Holy Scripture says so beautifully, it's simply suffocated, you know, it's suffocated by all the weeds, you know, that grow up, you know, these worldly cares. And the more self-centered then somebody is, the more, you know, these things grow in dimensions, and the And therefore, the Lord then says, therefore, blessed are those who call the bono et optimo, audio, verbum, recipient, et fructum of, in patiencia.

[22:27]

There, there is the dimension of the heart. Bono et optimo. We always, that's a wonderful thing we speak of that in our secret of the person. The way we describe it is give it the adjective, the word of value. Goodness of heart we speak of. The goodness of heart. We say a heart is good. Why it is The inner intent, what makes, you know, a person with the inner value of a person, that's the heart, you know, goodness of the heart. The heart is something, the source of life, you know, all the whole garden of the person is irrigated from there.

[23:28]

the fountains of the inner life, but something that goes then into the whole realm of a person. Nothing except the activities, all what a person does, you know. The whole life is penetrated, permeated by that. It's something productive. The good, how this Therefore, that's a father's heart. It's a mother's heart. We praise in a special way. So, that is therefore in plena aurem cordis. We say that we are in the realm really of grace, of the Holy Spirit. That's where we are. As we say, in order to listen, we have to do the little steps, make the starts, and that means we have to get out of our mind the worries and cares of the world.

[24:39]

We put them out of our hands. Then when we meet and realize the superficiality Of our nature, you know, that mobility, that curiosity, all these superficial things which listen but don't listen in the depth, are not deep enough to be a real resonantia. Now then, we simply have to turn to God's mercy and praise. Open our heart de profundis clamaria te dormi. That is the depth. Or if we are aware, you know, that the devil is there ready, you know, to... to prevent, you know, that inner willingness to listen at all, then we have to remember that baptism, you know, the first thing that was done to us, you know, was that exorcism really, the exorcism where the priest, you know, takes out the spittle of his mouth, which is the symbol of divine wisdom,

[26:03]

makes the cross on each one of our ears and says, Epheta, be opened, Epheta, be opened. So those things we should think about because they are of basic importance in our life as monks. We are disciples, we are listeners. The monastery is raised, the cave, you know, where Elias hears the still small voice of God's silence. Now, after this chapter, right away, a little reading of the vectors of the operation. Historically, a mixture and in essence, a repetition of constantly the same thought, which starts with the other father,

[27:13]

and then the Pax, then with the Agnus Dei, then the Confitio, then the Domitianum Sumptingus. It's really one, you could say, absolution after the other. And therefore, an cumulatio, really, absolutiono. a part of the Mass. And it's good, you know, if some, for example, the Confitio, the formula, the Roman Confitio that we have is a rather, I must say, clumsy formula. It isn't even preserved, not even in the Roman Rite, in the realm of the Latin Rite. shorter formulas, for example, the Dominican Rite and so on. But there is this Confidant. We just tend to make least of it, take it, so to speak, as necessary.

[28:21]

But then the Agnus Dei, that we have kept that in a loud voice. Why? Because there is a gesture in which the priest shows the Holy Host, and that is an old traditional ceremony, which is even common to the East and to the West. And in the East, it's the solemn acclamation of the priest, the Holy to the Holy Ones, which is, of course, a wonderful formula in itself. That is a real liturgical formula. Now, in the West, we have the Ecce Annus Dei, Ecce Vitori Piccata Mundi, is really an absolution form. But in a solemn way.

[29:24]

There is also this retus, evidently under the influence of the East, taken, in which the host is solemnly held up to every body. And lay I in such a solemn moment, I thought it makes sense there to make, and since we have no song there, it isn't sung, we have no melody for this, to do that in a loud voice, to confess, do that three times in a solemn way so that then everybody can come to Holy Communion and receive the Lamb of God conscious of his unworthiness. That would be if it is really done with thinking it would be a good argument or good exorcism to drive away all Jansenist heresies and so on.

[30:29]

But, I mean, that seems to me, I mean, is the thing that really makes sense for people who understand it to say at that moment, therefore, to give people that inner freedom that the to say the value of their receiving the Holy Sacrament does not depend on this moment of recollection and how recollected they are. Usually the devil uses those moments to put all kinds of things into the minds of the most pious people. so that dominant notes of dingus gives the one who comes and approaches a real wonderful inner liberty and inner peace of mind and therefore it is a beautiful ceremony and therefore the exception but in the you can see that clearly in the And the offertory, it is certainly good, you know, also beautiful and traditional thing to say, orata fratres, if it's of course, if that is understood by everybody in that way, orata fratres, these gifts are again our prayers, they are not a contribution, I don't get out of

[31:52]

lean back and say, here I am, you see, thank God I can do it and I hope you appreciate it. But the... And then you notice that, you know, as always here, as we have it, the acolyte stands between the stable. That's really his place. But it is a long distance, you know. And then, to my mind, it would be much better and easier if after that is said, the acolyte would right away in a low voice say, even while the priest is saying, Otherwise, the acolyte is waiting. Now, has the priest said these words or has he not? The priest is waiting, and the acolyte said his deal, you know, and it really creates, you know, kind of situations, you know.

[32:59]

and therefore I would just suggest, you know, to do it that way. You can see that every low mass in the Holy Roman Catholic Church is doing it that way too, you know. You see these little servers, quite the way, you know, come in that impossible. So she gets the crooks of all the little servers, you know, but say, why don't I jump down at the steps of the altar and say it, you know, so... I don't think it's any harm, you know, if we follow that custom. Then another thing that I wanted to say is still a little call now, you know, to what we started yesterday and the day before yesterday. And that concerns the thoughts, you know, I expressed to you also for your own consideration. about the recreation and the nature of the recreation and this relation of the recreation to the vita communis, the common life.

[34:08]

And I said the recreation is e bene, it is not provided for in the rule. The rule legislates for the vita communis. When the recreation came in, is legislated for it but one kept the principle very understandable and has many good aspects certainly that whatever is done in that way in recreation is a good way for the community to get together and to exchange their things and keep contact and at the same time individual contact, but also, say, all that in patria omnium. So that private sitting together of always the same people and so on would be

[35:11]

could be prevented, you know, and people sit, you know, in recreation according to their order. All that certainly has its very considerable aspects which should be thought about. However, I think the principle that I wanted to express is, it seems to me, that the recreation is a benefit and this benefit is given for the purpose of relaxing and to give that to the individual that's and of course relaxing in community if one yes if one is engaged in a in a praying so on in the supper set body goals on a group forms and other look at it fine you know all together they can but On the whole, you know, the needs of the individual in that way are different, as we can see in the summer.

[36:20]

I mean, some people in the younger ones have a great desire to play, and that is according to their physical thing, while older men, you know, wouldn't worry about volleyball. would maybe find it bad for their heart. It's true. So they sit there so quietly. And still, you know, the community is together, you know, and it's fair, you know. And if other people, you know, then have, for example, somebody had a whole day and he said, my, I didn't get any, The period, you know, really of quiet, mental prayer or meditation and so on, and that's really the impulse now I could have. some quiet time in chapel and that is then really also a relaxation for the individual if he has that urge and he couldn't do it you know all day long which is possible now then there's a time and so he goes there and nobody minds you know I mean people simply have the feeling of let's do

[37:41]

what really in their conscience, you know, and according to their needs, what they like to do at that moment. But that does not exclude naturally the possibility that, for example, the avid at certain, the superior at certain for certain occasions. For example, the celebration of, we are looking forward into the future of a golden jubilee, you know, for fish. A golden jubilee of profession should be celebrated as a family function, you know, or the ordination of a priest. Or, for example, really a feast has been celebrated on Easter or Christmas. I think the whole community has the as the inner thing, oh, now after this experience, we get together.

[38:48]

I mean, I think that is the actual feeling. At those moments, I wouldn't say that recreation is out, let's say, as a regular exercise for the community. It doesn't by any means prevent the superior to say and to make a public announcement to that effect you know today we want to celebrate all together you know or for example there is a um a feast day, a superior feast day, where, for example, where, to say, gifts are enjoyed together, you know, that came to on Christmas that we have, from the outside, friends, you know, send gifts to the monastery. Now that everybody takes a part in it, it is a beautiful thing that has its great value, and one should not Underestimate that.

[39:49]

One should not throw that out. But the question actually is, and that is with the common room, and that is what bothered me. First of all, I think that such a thing does not warrant a special architectural, I mean, common room. Because then, right away, the... Question arises, and that is, for example, here, the case with this place in which we sit now. Now, that is a kind of multipurpose room. That is, there is a library, that is a place where people read, that is a place where people recreate, that is a place where the chapter is held, and so on. Now, one can see one thing, I think we have all observed in the past, And that is that such a multipurpose room is very difficult to keep that as a locus regularis.

[40:54]

What is this room? Is it a locus regularis? If it is a locus regularis, one should not keep recreation I'm talking about. But in a locus regularis, it should be silence. And I think it's an important thing, and I think our history in the past has shown that clearly, that the silence and the keeping of the silence is very much also attached to the room as such. If people get the idea that this here is locus reculis, locus reculis, nothing is spoken, then that feeling, you know, crystallise around that room because it is the sacredness also of the room which is bound up with it. And they are more easily then induced and being um and realized that this is a room where one does not speak where silence is kept that is absolutely not the case as is now you know that very well with this room i have said here they are repeatedly you know in this room no talk now that is not being that's not being observed you know people talk and

[42:17]

Other people may read here, and even while other people are reading, other people are talking in this room. There's no dialogue. And that's the thing that occurs constantly again and again. Why? Because this doesn't have, in the life of the community, this room as such, doesn't have that official, let us say, common community sense. That is the beauty of community rooms, or one of the problems, say, of community architecture. And that is the reason why in the Cistercian, and I think that was also the case in other Benedictine monasteries, well, for what they call a parlatorium. That is a parlatorium. That is a room where people speak. And that is a room which is of, it may be a kind of a bay in connection with the cloister.

[43:19]

For example, I have a vague idea, I'm not an architect, I don't want to be an architect, but it is, you know, for example, it could be in connection with a staircase, you that there is a place where, for example, wherever this staircase goes up, and a staircase which is used by the community, I think it shouldn't be a thing like, for example, this staircase here leading up to Placid Sails. Not that kind of thing. That is a representative thing. people have to have room to move on those staircases. And of course, there is a landing, I mean, there is an entrance to it, you know, to it, access to it. And I think that would be and could be turned into a real hall, you know, where, for example, after chapter, people can ask, you know, certain questions, where certain orders can be given, where, for example, people write notes, where we have a place where notes are being posted, whatever it is, serves the public, the common life, the notification from the abbot,

[44:45]

where is the logical place where that could be and should be made known and where you know what the difficulty is here you know we have a thing is to be made you know this note either on this post which is a practical thing but not a very representative way of doing it And then the other one, the big billboard, you know, is behind the thing, and I always forget to look at it, because it is not, you know, it's so out of the way, you know, just so I'm very often behind the news. And so, but there would be a place where, for example, where one could also then pour a song I don't think we should create a common room just for the sake of picnic suppers. Too much architecturally, you know. And again, we have the feeling, by the way, this is not really part of the vita communis regularis, you know, picnic supper.

[45:54]

But I could imagine, of course, probably everybody would prefer picnic supper probably somewhere outside, you know, fine. But it could be very well, you know, in the winter or so on, it could be then also that pictures and maybe a table is put in this thing and that the thing is planned in such a way that there one can do that. but at the same time have also this area free for everyday use as a para-naturium for these necessary complications and exchanges, you know, of practical things which come up, you know, every day. And in that way, you know, maybe the dive, you know, of the community gets a certain regularity. And there is then simply also the places, the silence is then connected and pinned down to certain places.

[47:04]

The chapter room, for example, is such a room where there's either silence or officially the council of brethren. That's, of course, a discussion, but that is in itself a solemn act and we are also a communication from the uh let's say one of the monks you know who gives a talk conference or an outsider when one invites a professor you know to give a talk now that is a community action if the abbot invites and says dear dr so-and-so would you be kind enough you know to address the community on this and this and this now that's of course a community act and one goes for that can absolutely use the chapter i don't see any reason for that but that may help you know to distinguish things and also to see our life in areas that is another thing that i've been thinking about very much in these

[48:14]

the last days and still maybe tomorrow we can speak about that. That's, for example, the question of the cell, you know, where it comes in. I think one of the difficulties in this building, again, is that the activities of the community are not centered or do not develop in certain areas which are reserved for that activity. And that creates many, for example, circulation problems. Many circulation problems. I want to come to it personally. You know what I mean? I have, you know, people complaining. rather classic, goes up and down these steps, you know, and somebody else tries, you know, let us say, in an office, you know, to concentrate on something, another one, you know, comes in, I say that, you know, but it is the same thing here in St.

[49:16]

George. There is the cell of the master. Now, this conversation is going on, you know, now the neighbor realizes this cannot, you know, help, you know, from hearing that something spiritual is going on. Maybe he has to close the window just not to hear what is said in the other room, or he has to even leave his cell, because in the other room a conversation is going on that he's not supposed to hear. You see, that causes constant problems. It is really the matter of the cell, you know. It is a question of the leader communist, but I don't want to... There it is. chapter talks and explain to one or the other the holistic life also of our own discipline.

[50:36]

But thinking about it, what I want to do is to just to tell you what directions and lines of thought, so also to have you reaction and I would like yourself to think about these things. What concrete measurements may be taken as a result of it, that should be done with the concept of the chapter. It wouldn't be just a matter of suddenly especially when it affects the whole life of the community. A thing like that should be discussed in chapter. Concerning the question of the recreation, what we have spoken about it yesterday and the day before, as far as I can see, there are different reactions.

[51:45]

those who would regret really to see common recreation disappear. And I can value the reasons very high, and also the sentiment which is behind it, because there is an important can be an important element of the good community spirit. There is no doubt about it. For example, the question, concretely speaking, is should we not have common recreation at least on Sundays? Now, that is a question which really should be thought about and which for the good and brotherly life of the community. What I had in mind especially was that if there is a community recreation,

[52:49]

the abbot invites to it then the fact that those are relatively speaking in comparison to what we are doing now certain outstanding occasions for example Sunday once a week it seems to me that that would give an opportunity to make maybe the community recreations when they take place more fruitful to the community and also more of an event because I find it often very hard to have a recreation say without preparing it a little or without you know, in any way, planning it out. I think that, for example, if time, which is now used for getting together here for town recreation during the week, for example, would be used by, for example, by some of the community to get together and to

[54:10]

practice something or reverse something and then repair something and later on maybe at a more festive occasion would be shared or produced so to speak for the whole community maybe of really of Great Valley. There is also the difference of interests in the community. There are those who would like, they have experienced that in the past very often. There are those who would like really to listen to music. There are some also who would like to get a little deeper into music. And maybe there is one or the other in the community who would that could be that way of help, that could speak a little, teach a group of those who are interested in it, in appreciation of music, how to listen to music, what to focus on, and so on.

[55:18]

And all those things can be really very good when they are done in a circle of those who are really interested But if they are done in front of the whole forum, or the entire community, then there are always some who are interested and others who are bored stiff. And so comes that, you know, conflict, and it is, and one cannot always avoid that, you know, I mean, it takes time isn't it? I can see the possibilities, in that way, in which something, brethren, you know, may really do something very profitable for themselves, and not everybody is tuned the same way, not everybody has the same, say, theme, you know, in his life and tastes, and there is lots of possibility, I think, of

[56:21]

mutual serving one another in a good and positive and constructive spirit when the time is for that is at our given at the disposal. the other question concerning the dormitories also it's a thing that of course i'm thinking about more than ever also reading father master gave me the other day a little description of a dormitory of saint mary's abbey in york and that gives a very partly very amusing i can't many details about the behavior in the dormitory and so on, and how to visit the dorms necessarily, as it is called, and all these little things.

[57:29]

And that gives an idea, you know, how the dormitory worked. I must say that probably probably do it as some of the things that are recommended there, you know. evening and the seniors should first go to the Domus Necessaria and then the juniors doing that. The limes should kneel on their beds and try it. We see that certain developments have taken place since then. Maybe attitude of people towards those things. But you must realize also, as the reason why I read the other day the little chapter there from the 18th century about the use of sails.

[58:41]

That as soon as the sail comes in, then right away the idea of every body, yes still maybe somehow you know doing in the vita regularis vita communis uh doing the same thing you know or less at the same time or something like that because it finds is is a difficult thing to do and then the for rabbi not in the doors now i couldn't For the world of me, imagine, they anyhow are going around, you know, looking through the barriers for Ramina, you know, to see what the monk who lives in there is doing. It would be just condemning the abbot to be a spy, you know, going around some way. So, here and there, it might be good, you know, to... and certain opportunities, you know, visitation or something else, you know, to certain times.

[59:44]

Vito Anglento and so on make a visit to the cells and see if the cell is kept or things like that. Yes, but the idea of through a hole into the cell and to see what the monk is doing is a little, I think, for our times too, very repugnant. And as a matter of fact, the four amina are not used for that. In Mayara, they were just a sign, you know, that somebody is visiting this monk and that therefore one doesn't enter the cells. I told you the famous story I found that Joseph Dredge, you know, was a visitor and that visitura is opened and the visitor left and he left for a moment and when he came back he found that visitura open And he didn't enter his cell. That was a difficult situation.

[60:46]

Come and see it. There's somebody in there. That was the main function of indicates, you know, that somebody was in there and that therefore you shouldn't enter the cell. That was to protect, so to speak, the privacy of a visit. Well, that is quite a turn of things, you know, I mean, if you consider the philosophy of the poor Raman in the cell. But that's the fact, you know, I mean, that is how these things come about. I personally could never get... Point, you know, but I mean the foramina then also opens, of course, the possibility of considering this all practically as one room, and therefore all these long corridors, cells, are called dormitoria.

[61:55]

Of course, a name which then doesn't really apply anymore to what's going on there, you know, because it certainly does only slip. But that is, you can see that, you know, that there are certain... Therefore, we visit to what didn't fulfill that function at all and, in fact, took on a completely different function as far as I know now. In whatever is built new, the visiteur is simply omitted then. It isn't anymore. It's, I think, even officially, through the general chapter, the Boronese congregation has been just dropped. So one can see there, you know, it's one step after the other again, you see, and then a new development occurs. takes place and that development goes in its inner logic to some other in the direction in which it was really set from the beginning.

[62:59]

But naturally the other thing as I said before of visiting cells is also a matter which is then a certain has a certain, say, character, you know, and a certain delicate character is certainly absolutely founded in the rule of St. Benedict, and so there is no doubt about it. It's the element of personal supervision. However, the reading of cells to make it really a, let us say, A strict one would not only be to observe if, let us say, too many books are accumulating in a cell, but it would also certainly then serve the function, does the monk do at the regular in times what he is supposed to do?

[64:01]

use of the sales really in my mind supposes that um the fathers involved of course in my rather boy on these monasteries was displaying that the fathers had the sales while the brothers were in dormitories because the fathers were doing the intellectual work could observe this and others would have their sales also

[64:36]

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