central piece of the prologue we have heard the voice of the divine teacher as the one goes out into the marketplace and there look searches among the multitude those who would want to follow his invitation It's then the second part of this central piece in which the guardian of the sanctuary of the tabernacle of the kingdom of God proclaims to those who have gathered at the gate outside what we call the Law of the Sanctuary. That is the second part of this central piece of the Pollock.

[01:06]

And then that is then concluded with the Words with which our Lord Jesus Christ concludes the law of the sanctuary that he has once proclaimed himself on the mountain of the Beatitude. The last, the conclusion of the Sermon on the Mountain is also here, taken as the conclusion of this last, of this central part of the Prologue. We that heareth these my words, and doth them, shall be likened to a wise man, built his house upon, floods came, the winds blew, He beat upon that house, and it fell not, for it was founded upon a rock. That then the voice of the magister, divine magister, comes to an end, and the conclusion is drawn from it.

[02:18]

So brethren, we have asked the Lord about dwellers in his tabernacle. We have heard it was the duty of him who would dwell therein. That is the essence of the poem. We have heard the , the law of the sanctuary. And now, it's up to now to fulfill the duty of the one who wants to dwell in the sanctuary in the kingdom of God. Else then, the conclusion is drawn and comes back to the, and summarizes in some way, also the initial first invitation of Skulta Opheliae. And let us take up the wonderful weapons of obedience, and then whatever you do, do it with prayer when you begin it. And then go ahead and do it in the fear of the Lord, the one who may disinherit his children or even who may punish like a master punish his servants for not serving him with the gifts that he has given them.

[03:39]

So that is then the first conclusion. Brethren, we have asked the Lord about the dwellers in this tabernacle. Then it remains for us to fulfill this law of life. Therefore, our hearts and bodies must be made ready to fight under holy obedience of his command. Let us ask God that he be pleased that our nature is powerless to give us the help of his grace. if he would escape the pains of hell and reach eternal life, then must we hasten to do now what the prophet does for eternity. After this summary of the two initial paragraphs, then St. Benelink proceeds to the last conclusion in which the whole prologue then reaches its climax, that is the conclusion Proclamation of instituting a Scola Dominici Servizi, the School of Divine Service.

[04:46]

And this Scola, Scola is always either building or is the group of people who gets together in order to learn a craft. Now the craft that is learned here is the craft of dwelling in the tabernacle. That is what this Scola Dominici Servizi is about, because the monk wants to flee the ocean of this world, and the Lutantia Corda, as we said today in the beautiful ovation during this Mass, the hearts which on this sea of this world are thrown in this direction, are thrown in that direction, they get a stable law of dwelling that gives them that solidity which that house imparts

[05:53]

to its inhabitants that is built upon a rock. That is really what the monastic life and the idea of Saint Benedict is all about. Out of the lack of direction and orientation, out of the ups and downs, the right and left of this world, to get into that haven where certain size, law, directs the life, and where the inner disposition of the heart is such that one settles down now to learn this one craft, how to dwell constantly and forever in the tabernacle of the kingdom. That's really the monastic life. That's the meaning of the conversatio genestis. It's already anticipates here on earth that stability and that durability and that eternity of the future eternal peace.

[07:04]

We are looking forward to it. And so that is then the Schola of the Divine Service. And the Schola of the Divine Service is then a school which, that's a beautiful way in which St. Benedict, as a good and inviting teacher, encourages his disciples and those who come that the regime of this Schola will be a reasonable, or as we say today, a balanced one. And if there is something ordained in a more strict way of self-denial, Then let not the disciple run away discouraged right in the beginning, but keep on slopping, as we say. And then the way of the divine commandments will broaden out.

[08:11]

And what at first was a real difficult labor That's then on the long run through stability becomes a kind of second nature. And that is really what the monastic, what the monk wants. He wants to enter into the angelic life. The angelic life, of course, is the life of those, the angels, spiritual beings who out of their very nature their second nature is to do the will of god they are the perfect and constant company of the almighty they are his court and his glory and that is the aim and purpose of the monastic life through the obedience that simply the simply letting go of one's own will exchange for one's own will the will of the angels its stability its natural easiness with which they participate in the glory of the Lord

[09:35]

and radiate this glory, become the messengers of this glory for the world. And that is the meaning of the monastic life. At the end, then, I just wanted to call your attention to that because I think it's very important for the understanding of the rule. At last, in the end, a reference is made so that Never apipsius nunquam magisterio dissidentes. A scholar always has as its head a magister. That's the essence of a scholar. No scholar without a master. In this Schola that St. Benedict has introduced, the Son of God, our Lord Jesus Christ, is the Master. In Eos Doctrina, usque ad mortem in monasterio perseverantes. That is an evident allusion to the early church, the apostolic church, because there we have, under the impact of the Holy Spirit,

[10:48]

people gathering together, perseverantes in doctrina apostolorum. So also here is doctrina us per morte in monasterio perseverantes. That is the solidity and fullness of the Holy Spirit to persevere in the doctrina. Doctrina here, of course, is not only teaching, but is word and practice the two things together but under the guidance of the Magister Christi and of course as St. Benedict right away still says it is not only following the word of the Magister the practical rules that he gives, his wisdom, but it is also following and entering into his passion, the action, the redemptive action, not only the teaching, but the doing.

[12:03]

And that is passionibus Christi, der Patientiam, Patricitem. So that through our patience, We participate in the action of Christ, and that is the Passio Beata. And this Passio Beata is then the Pascha. That is the transitus, that is the bridge into the glory of the kingdom, which reigns the ills that we may deserve to be partakers also of this kingdom. Amen. In that way, this beautiful

[12:44]

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