Holy Father, as we tell you, this transitus, this paschal, is the feast in which we celebrate the life of our Holy Father, who Christ, the one who died into life. The feast we celebrate today is the plentiful of the monastic world. Just as in the feast in March, St. Ben enters into the closest union of likeness with our Lord Jesus Christ in his pastor, so also today we celebrate the feast of all those in the world of souls which have found the goodness of the Holy Spirit in taking apart the slaves, the food that they had given us. He celebrated his deeds as the deeds of the innocent have to be, as the deeds in which we become conscious of the Lord, as the universe family, and therefore of the dynastic importance of the work of Satan and of our way of life.

[01:23]

This peace-seeker, all together, reviles the glorified figure of our Holy Father as those who rejoice, rejoice in his Spirit. Therefore, this speech is also the time which we have to remind ourselves what is our own position in this robot picture of Benedictine monasticism. This universality of St. Benedict links again and again just as the universality of the spirit of the Christian faith to concrete realization, and to realizations which are different in the course of time, and which are also different according to the place in which they are being.

[02:25]

Therefore, today's feast, which we celebrate also with picnic events, our families, family, and friends are waiting in Christ, who today are expressed themselves in a solemn profession, completely too dull as drums, and also because today the two young men there receive the tuning so that we, or yet say we, Good old age and the new are represented in this piece in a special way for us today. Never thought it would be good for us to think for a moment what is our future's commitment and our future's marks upon sea. You don't have a real, real, real life if we last think it would take away our place

[03:30]

confirms the impression that we are at a very threshold among the greatest of humans, and that a new world is being born, that therefore we are going through a lockdown. We are not going into circumstances which in all probability we can see going on with our serious challenge for the next future, during our lives. But things are really in shape in every world. And that, of course, has an influence. There are fields in that world. And that's a challenge for us. We have to give the response. The cross-polling response that one has to give at a time in which the external framework of our love becomes this, or is threatened, that we need to live, I hope to say, with joy, for that becomes the way of the extension.

[04:43]

It is this concentration on the effective which gives us, then, the flexibility and the creativity to meet the circumstances we need to offer in, and not in a spirit of weak, external, yearly, passive adaptation. It's an active adaptation which we, in the fullness of their monastic spirit, as we celebrate today, in which we have to practice. And this active adaptation calls and hands to profit from the various things of our monastic life. And what is that? That is faith in your real life. Realize in that first prayer the words that there is gospel. We have lived every day in order to follow you. And that is the power of goodness.

[05:48]

That is the principle of goodness. We have lived it. That is the way which then prepares and it leads an accordion with an unspeakable condition. That gate through which the lonely can enter into the universality of the monastic scale. This university, this discretion, that broadness will not be ours if we refuse to lead in everything. There is the first and basic law of monastic life. We have to lead. We have to die. We have to die to our own sin.

[06:50]

You will have, yesterday, you will have, As I gather with Sovereign Major of the Lecture Campus, Christine listened to the sermon on the wrong and the true enthusiasm. Yesterday's Sunday Mass, of course, we offered the opportunity to do that, the wrong and the true enthusiasm. And we have also realized the accuracy They believe you, we, all of us, are accessible, and we are not exempt from the danger of their own enemies. What they withdraw greatly from the world in order to escape the cross. What they do for the monastery and for the kingdom, in which the external circumstances are arranged carefully.

[07:54]

in such a way that we are not confronted with any difficult situation. Then, from our side, would be to us the dream of a glass, of a house in which there is hardly good plants, of artificial environment, and of artificial circumstances. That cannot be repeated at the last time because it is not the meaning of Christianity. Because our God Jesus Christ himself said that we are not taken out of this. And that means that we are not exempt from the burden, from the cross that every Christian has to carry. So it would be wrongly enthused. It would be a dream. It would be a fact of really seriousness in us if we would consider the monastery as the playground, as a playground for our pious beliefs.

[09:05]

That cannot be the case. Instead, it may not be the case. It is happening in us that the life in the monastery is for the wrong, not an exemption from difficulties and hardships. For there are the hardships in which, in many ways, it changes us, the heart is empty. Because the God of life is there, all that total denial of oneself will leave us only. We have lived it. That is the rule of the apostolic life. And that's the rule of the monastic. But you know very well, and those who have made their solemn confession on this day, they did realize that if we give everything, it's not a matter of what hope. An ecstatic, enthusiastic hope, where we lie flat on

[10:11]

the blue ocean, beautiful basilica, and the way of swimming and everything is wonderful, but there is a thing which has to be done every day or already. And there is the first thing which St. Benedict, in order to prevent us and in order to free us from the wrong enthusiasm, has put forth in his school. those ten chapters in which he gives the spiritual evidence of the being. And that is to leave everything, and that is, first of all, to leave this thing. If somebody enters the one step, and he wants to flee from the world, there's a great danger that he is the victim of illusion. Let it please calm the pressure of the world in order to believe, just subject, and refuse to be absent.

[11:21]

Because if one lives in the world and cannot live there without being subject, then also absent. And the dream world of one's day may easily become, in our imagination, the playground of our subjectiveness, of our refusing to be object, and of our will so deeply irrelevant, trapped in our foreign nature, that we want to be subject and subject only. And that is the first thing which we have to realize, that there we go, which impairs us constantly to be subject, and it makes it difficult and hard for us to be contacted. But Saint Benedictine has with Why did the entrance gate of the Buddha and I, the oblivious, destroy the spiritual path?

[12:24]

He is the representative of Christ, not in our spiritual, physical way, but spiritually, and that means, in fact, he is willing to be the representative of Christ. And therefore the obedience which is given in that way will be that is leaving everything and entering into the focus of the spiritual. That is an evolution. That is a way in which We are taken out of the usual condition of the Christian world. We are put into a place where judgment has already happened. The one who arranges his life in the daily enforcement of evil to the one whom he accepts as a representative of Christ.

[13:30]

He is except one church. He belongs to those who, on the last day, sit on the throne to judge others, to judge those who have not progressed to that totality of that kind of leaving everything in public mind. So that obedience naturally exposed and mixed among the demonic sects. But not only that. That is the other side of Satanism. That entrenchment to his obedience is not the end of life. It's the beginning of a new life. And that new life that unfolds is a full-skilled, lowly obedience. In that loving, receiving the Word of God, it unfolds in the labor, in the work for which the Lord serves the community.

[14:37]

It unfolds in the love of brotherhood. And in this way, it becomes really a focus to look out to the world. So it is not passivity, we'll say that it was, but it is the true balance between the subject and object. But the body always remains subject, and you remember and it's required to remind you of that that you will see in that regular way it describes, where it signifies the heaven, who tried to Controversy, speciousness, by having the same shame. To let go of that pain when it was there. And say, hey, it's not this shame, but it is the love of Christ which gives you that inner stability and perseverance.

[15:44]

The God of something positive. and they are connected to that which is of capital importance for us. If we in these days, our greater team, face a future where the external framework of the monastic life may not be maintained, it is our great people, and it is the will of God for everyone of us, that we give back of even our strength that life gives spiritual, which gives us then the possibility to answer from within in the creative love of Christ, which drives the well-being and difficulties of our everyday life. The most important thing for the world is not the passive obedience,

[16:48]

But it is the Godly response that infines in himself a word in which he, not to his own resource, but in the spirit of Christ, answer, create him, simply because it cheerfully, cheerfully to those chaps that God in his providence puts into our way day after day. And these challenges are in our way, seems to me, determined into words. What way is it which we have constantly fight with, but again, as I repeat, continually fight with? And then there is the intensification of the burden of work which is put upon our shoulders.

[17:54]

Then it is magical and it is mental. Because when it took six to twelve years, there had been no doubt that history had undergone world-changing since the days of sinning. It is the effect of work which has brought into law and genius of study, of philosophy, of theology. Those 60 quotes which represented the whole line in the evil of big medieval monsterings and brought it to 50 or 60,000 or 100,000 or more people. So a tremendous period is there which the church wants us to be contemplating. Therefore, the great deal of our spiritual, mental energy has to be consumed in the attempt of mastering this field of history, of patricians, of binary exegetes, of theology and philosophy.

[19:10]

Today, we are much more in this way verdant and sharp. by the role of the material which is now at our disposal. And therefore, there is a big way we have without losing even that simplicity, but in a great way, we have to answer. And certainly, in that intensification of visual work, also, very blessing is in all of us. Put new words upon us, but it also opens new fields for us. and fields which make the whole idea of meditation and of the contemplative mind much more vast, much more profound, much more rich and fruitful than maybe it was in times past, if re-usified.

[20:16]

If we don't use only the variety and the greatness of the task of making studies, our simplicity, our humility, that objectivity which gives us the essential to the one who has left everything and with that also any satisfaction and quiet about this whole spiritual nature of possibilities and tasks. So that this work never becomes simply and merely a matter of competition of various personal ambitions in one's department. In that moment it would have lost its meaning and has changed into an item of monarchy. So there is a field in which we also as a community have not taken, in which we need the darkness and the existence of the Holy Spirit and of the purpose of the monastic abandonment in the parish.

[21:24]

And then the other one is the tremendous period of manhood. We have accepted here, and the whole meaning of this collection is, of course, that we must simply take over ready-made acts of the past, as they may function for the moment and under these present circumstances. But our foundation means that we try in our ability to rethink the rule of sanctity in terms of our quality and our quality in the United States. And there, the rule of sanctity is a factor which has changed enormously since the days of Satan. the colonic foundation of St. Benedict's Monastery, where the glory will square as human beings, as people, as serfs, bound to the land.

[22:34]

And this land, a farm, was given at the door of the foundation to the monastery. And look, the colonic today don't have it. It simply doesn't exist. in which they openly had a distinction of the country, saying that they had no or no beyond. And that, of course, means for us a great change in our... It means a great growth. It means a great intensification of work. You know that anywhere you just look at the fields and pastures throughout the world, what a tremendous work has been done. How is it that our societies have been changed by the constant interest, the sacrificial spirit of a good number of our consumers who live and are directly involved in their work?

[23:38]

But they themselves really realize and believe that this kind of work is not simply the child's work. For there are no workers in our days also, nor in the sun. It involves the use of machines. It is therefore much more complicated than it was in the past. And then, therefore, it is a burden, but in the end, I say, it is a blessing also. And it is a greater blessing to grow in this divine power, is greater than to grow in the complication and the burden of the world, under a one condition, that we undertake this world really and truly as an office, And as much that means as those who, at every single moment, find themselves whole and undivided in the presence of Christ who is waiting for them.

[24:52]

and wants to be with them in that place and at that task that at this moment has to be undertaken. That responsibility emphasizes in this book more than anything else. The fullness of the Spirit is manifested in the wholeness, cheerfulness of our response, and that means that the archenemy of this wholeness, fullness of the Pentecostal Spirit, which we celebrate today, is the overpowering and the absence of love. Murdering is bad for any people which indicates the divinities of others. And it is huge, what likes they offer us. There, the murdering or criticizing of external circumstances reflects, first of all, the inner unsolved difficulties of others.

[26:02]

Our God is divided, and that is the reason why we fight and fight with the things that serve us. We are stills of our fasting in the fullness of the Holy Spirit, and that is the reason why our eyes are sharpened in every direction for the imperfections of the people today. But that is, as you know, the idea of a dying body. And it pertains as a way for the regulation purpose of our domestic life, which is essentially self-information. Because it is based on the vote to the power of the emotional. And there is this constant whipping over of our own heart through the virtue of a free king. We have to doubt.

[27:04]

Baptism is the sacrament of the individual and therefore also everlasting life. The Library has initiated the second baptism of our Sovereign Christ. It is revelation of us. I am the one who is in it, not the other. We pause our thoughts. And therefore this holiness of sheer thinking the difficult tasks of the day, the difficult task many of us need, to fix the impatience, to fix the inactivity, the irritability, The faithfulness and loyalty of God, who does not break his promises, for he speaks to his brothers and sisters, that is the sign of the good God. And they are also in this fear because still they are angry that as monks we should not live in a hot house, but that as monks we should bear our part of the universal law.

[28:19]

And that we should therefore also be aware of that increased weight of labor that has been put upon the shoulders of all men. This change in historical circumstances from the possibility cannot really be made to an aspect like it is our world impossible. But it should lead us to look and to dig more deeply into the true depth of our heart, to parallel the heart of the Lord's resurrection, able then, in a creative way, to transform also our curious surroundings into their cosmos, their image and likeness of the new heaven and the new world. which we are looking. And that's the whole meaning of Manasseh.

[29:22]

My dear brethren, every life that is new here and that is new to Earth are in a small way realized already in our life that will happen through that new and deeper contemplative reaction to the growth Let us pray. All intellect should be true, which would be our faith. And that the new world also may be already visible in some small way in the things which, through hard labor, we took and accomplished in the Holy Spirit of domestic abandonment in the material world which surrounds us at the place to which we are bound to the ground of ourselves. And in this way, many things there could be said to realize that everything what's there is a fact only of the truth.

[30:26]

But let us leave these two things for today in mind. at the part of that message which today speaks to us as monks of the Trinity, as monks of our Saviour, and as followers indeed, in that truly obligating spirit that the Spirit of Christ Christ has. with which he has flooded his soul, because the ability has given his whole body and his whole soul into that, actually into that process, into that day, which our Lord requires us to take upon himself as our day. and therefore also with him then we enter into that broad vein through the half-spirit of that monastic joy which then embraces the doubt of the brotherhood into which God has placed us.

[31:35]

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