Yesterday, when we were thinking about the Mother's Day, I came across a little article by Martin Hubert. He got all the works of Martin Hubert. Three heavy words up to now. But it's all in German, so... Yeah, it's a shepherd, you know, members of the community. So maybe we're trying to think, see. And Martin Buber there devotes a little article to his daughter Eve. Eve, Eve. And he speaks about three women in the... history of names, women that are not named, you know, three that are named, this one is Mikal, and the other one is Abigail.

[01:21]

But then there are some that are not nameless, and they in some way presents that value for Raven, which presents the woman, the mother, the voice, the wisdom of the mother, essentially offers a wisdom of mercy, which in one case is referred to the son of David, who once put it to... exile and this woman rises up for an alien failure. And then there's another one, you know, David's big kind of most decorated soldier, you know, was Joe. And Joe was one of these, you know, these rough fellows

[02:25]

man of power, violence, culty, as Hooper as king, and so on. And he, in the pursuit of one of the family of Saul, comes there to this city, Arbor, Makkah, and And he walks it in from all sides. It's a big machinery ward of sea and everything. It's full swing that Joe has collected and concentrated on his might around this little town. And then there is, rises in the town, a woman. And she wants to speak to Joe. And then Joab is ready to listen to her.

[03:29]

And then she said to him, hear the words of thy handmaid. He answered, I do hear. Then she spoke, saying, they were born to speak in all times, saying, they shall surely ask counsel at Abel. That's the top. And so they came, and there they ended the matter. And then she continues, and that reveals her role, and she puts the first sentence, is produced by the ego, I, I am, of them that are peaceable. and faithful in Israel. Then comes in opposition, but you seek to destroy a city and be a mother in Israel.

[04:36]

Why do you want to swallow up the property of God? And Buga commenting on that, you know, says that here We need an aspect of the woman, of the mother, peace life, which is wisdom. Wisdom which grows in peace because that assures the continuity of generations. And therefore wisdom can accumulate, grow, experience. And it is the quality of mercy. those two which make, as it were, the blessing of the mother in Israel in opposition to Joab, the soldier. Now, of course, if one reads a little acid, one thinks immediately on the little city that we have here, and the idea which

[05:48]

so in our last discussions about various people and members of the community or in relation with comic professions you know the community feels so keenly and I really rejoice in that you know very much the obligation that the community takes upon her stage. She becomes a mother in Israel. It would be wrong to say that a profession only means the increase of the circle, let us say, of the stones of the abbot. No, it is the family. It is therefore the community as a whole. We see that in every family.

[06:51]

There's no family which works simply and only through the Father. It's our Christian. It's a union. And in this unit, St. Benedict has always indicated that also the various members of our family take responsibility for one another. The Christian, of course, which we always meet is the question, how do we do it? How do we tackle this problem in a way which would be really a blessing and would really have a formative effect, that means contribute effectively to the growth in holiness, and that means in charity, of the Galilee's individual members. There will always be one that Father Gregory, who wrote from Weston, spoke about in this letter, mentions there in our chapter fours.

[08:04]

Now that's something we might speak a little about because in some way it belongs into this whole, into this whole problem too. A chapter of fraud should be a living element in this whole process of mutual carrying one another in the womb of the monastic family. But as I said, we speak about that, you know, still maybe related on this pastime, but feeling The chapter of four, so what is left of it now may be, perhaps even in some way, may be less effectiveness in it, less in it than the way we had it before. So I think we should plan and think about it. Now, I had spoken to Father Gregory about this and how they do it in Western and East.

[09:11]

back and then mention the problem that we somewhere always come up against and that is that in a smaller circle that is very fine and you get into beyond the thirties and so on, then it becomes difficult. Now, certainly the thirties that we have is not in itself, simply a monolithic kind of thing. But there are, in this group, in our group, there are certain special kind of structures which naturally already can be seen right now. It's certainly a group of the candidates, the posthumens and doctors. and there are then odds or other groups, I mean, for example, the group that is around the crystallizers around an activity like that of the form, or there's another group which crystallizes around the studies.

[10:31]

So we see, however, think about this. kind of way in which we can take on a member, let's say in a real form, efficient way. We don't seem to have found yet the way. Several times I pointed out the institution of the deanery in the rule of St Benedict that I would not consider the deanery simply only as a kind of organ of supervision. But I would, in some way, I would be inclined to consider it as a form, let's say, of a group which crystallizes about

[11:32]

one or the other of several members of the monastic family, who, for example, could be first marked by, in the way of an election, and then, of course, approved by the David Evans, and maybe in that way, take over their activities. but not so much, I must confess, when I first thought about the Dean of Islam and what spoke about it, we had very much, of course, we had, I think, the way in which we built the rest building with ten people on one side, you know, and the dog is drawing out, that picture has changed to a certain degree, and then maybe also, I don't know if that would be the right way, the local way, the right way to do it.

[12:35]

It might be much better, you know, to come to groups, which kind of, you know, in an organic way, what I would say in a real spiritual way, grow up and crystallize around certain seniors, seniors, maybe too, would be a sign by a way of meditating, and therefore also an association. I think that this whole matter of, let's say, of formative groups, groups that would, let me say, practice, and certainly I hate the word as such, I mean, I can't, because it isn't a matter of psychiatry, at least, the way I look at it, it's a matter of the Holy Spirit. But still, the Holy Spirit, of course, has his own ways, and it seems, you know, that really, that way also, greatly, so on, his wife, he says, now, if it goes without a certain number, it is very difficult to have, but if it would be in a more intimate group, that may be

[13:57]

about, you know, a senior who would be carried by the special confidence of this group, then that might be different, that might be a different situation. So I've been thinking just on this line, of course, for the novices, it's not his master, but his assistant, you know, the natural centre. That's that one. But for those who have made their profession that way are citizens of the city of God, they are in a kind of voluntary gathering you know, see the gifts of the Spirit are valid and the needs of the Spirit are valid and that is absolutely clear that if one sees, you know, that the disciplinary level just doesn't do it, the need cannot be holding, but that will cease, you know, and don't stop how many people are

[15:23]

in office or how often they are in office. So when they get up in the morning at time, or if they get up in the morning with difficulties, that might be the case, actually, here and there. But that is not, I think, what could constitute such a deanery, which we would considered there, under the aspect more of this kind of key words, you know, of the wisdom of a little mother in Eastland. So I just kind of throw that out and invite the members of the community to think about it. It's so important that we have sometimes the complaint that comes up, you know, is that maybe this or that room just doesn't seem to function on the level of, like I say, the spirit and of spiritual formation.

[16:36]

Doesn't seem to function on the level where a monk, for example, would be really confronted in a loving way with his own reality. And what's a really good study group now, that is simply in its very mission, is not geared to something like that. Because a study group, like a survey group, which has to do with work, theological, philosophical work, and so on, and it seems, you know, that in that, that is a different realm, that is in itself, They say objective. It probably is much better if it remains objective. I could, I mean, we see that de facto, we could, in the farm and so on, there's a different milieu and there might grow up, to say, kind of group, which then also, for the members of that group, fulfills this function.

[17:45]

But I don't think if it happens that way, I don't know if that is the reason for that is the kind of work which is being done by this group, or if it is simply the result of the people that happen to be together in this work. Therefore, accidentally, as far as the work goes, as far as the farm goes. They're not essential. That is, to me, it's not trivial. being said, I'm inclined to think that if we have in the monastery certain groups which work, let's say, what those people would call on the level of organization for effectiveness, then, of course, we are known that we are never

[18:48]

the machines or wheels, you know, in an organization. That's, of course, true. They are always together, actually, not true as many members, but still it is the very principle of trying to form in the monastery groups on the table of some, let's say, activity. I think this may not be really the right work to do. It seems to me that maybe there is a much better chance if we look in the monastery and have interiorly that direction that there may be that is a senior, a spiritual father who kind of naturally commands the confidence, the affection of certain members of the community.

[19:58]

So there we display a possibility of making our monastic life a more effective one in the group sense. You see, if I think back to my alarm, I must admit that we have some starlets, you know. Why? No, but I'm really nervous. Starlets, you know, because of the, uh, but that is, that was really a matter of going and for confession or spiritual direction, but only from individual to individual. Not, let's say, from working in any way within a group.

[21:03]

It seems to me that this principle would have, for the development of the modern standard, would have a certain validity. The danger is, of course, always, philosophically, and maybe in such a good days, the danger of, say, of an eclipse, or so developing, an eclipse which may develop even a kind of doctrina of their own, cultivate certain pet ideas that would be... involved or looking forward, you know, to development or reform or adaptation of monastic life, you know, of the rule, this way, that way, that is a positive danger. But I don't think that actually in our community that this danger is so great.

[22:08]

I think that this depends, of course, also to a great extent then to which one would have, because three or four of such seniors that they would in turn really be gathered around the earth. Of course it's very necessary. But that might also have, again, its great advantage, great advantage. It's not, let's say, a group exists around the earth. So that's one thing, see, which reminds us to think about in this whole problem of how can we, the community as such, really exercise this healing influence, this integrating influence that is necessary for everybody.

[23:10]

that the college to the ones that lives in the lives, because we always keep our problems. Then the other thing, the other way in which we might be able to take another look at the chapter of I say, I think the chapter of course, as it is now, is kind of reduced to a minimum. I don't know if it's, I have my doubts, but it's really effective in a deeper formative sense. Therefore, I was very interested in talking about these problems to Professor John. Now they have the chapter every other week, but then it is a kind of a session, a gathering of the community and it has certain topics.

[24:22]

Topics, the standard topics of the chapter would be one, let's say, the basic activities of the monastery. One is worship. And another one is work, and work includes then also the use of the time on the part of the individual monk and things like that. Another one is silence, taking a problem in wrestling too. And then another one is recreation, because then all the things that belong also to walks and so on, problems that come often walk, how to help people who seem to be kind of floating on their own, you know, and depart from the mainstream of things, and so on. It's always a situation that constantly occurs in monastic life.

[25:24]

And which, of course, you can right away see, just mentioning these titles, you see right away that in our and so on, and we have these, let's say, these topics, you know, these fields are not really tackled in any kind of a constructive way as they could, because they are community activity, and therefore, again, their effectiveness, they depend on the degree of common spirit. that is put into it. Of course, for us, we don't have a means through which a real common spirit, let us say, a zeer, a holy zeer, is kind of chucked into these various things.

[26:28]

Of course, we have Child practices, of course, to a great extent, have to be, by their very nature, have to be a technical laborer. They are training, and as such, they are not, you know, something that would be touched, let's say, in the way in which the individual approaches and contributes to these cognitive activities. And that would be the main thing in any such gathering or any such things about dealing with these various topics, that one really thinks about it. What can I, as a brother of this community, what can I contribute? And in what way am I not contributing really what I could and should contribute?

[27:29]

And then asking for help or advice to other members of the community. So that we have our worship. I mean, tomorrow we have a little liturgical community meeting. See, but that, of course, is a question of, for example, should we, what about that? You know, how would we like? and how far shall we go or how shall we proceed, you know, and introducing clarity or questions like that, you know, where there might be another community meeting, for example, that would be concerned with kind of getting out some wrinkles, you know, the celebration, the celebration. Sometimes people are wondering if we say, the main concept one seems to kind of acquire, you know, gradually his own little tricks, I wouldn't say, of ways, you know, in doing this and doing that.

[28:42]

And that, of course, causes his act, you know, to cause a kind of feeling of uncertainty here and there. This may, you know, simply not be Yeah, he described it, others maybe more. And there is, of course, would be a thing that, again, would be fully and constructively could be made, you know, a matter of the discussion. But, of course, all of these things are discussions. While the chapter 4, the nature of the chapter 4 is really much more a kind of presenting what's activity and giving a kind of account of what's activity in this field of the service of God, of the school, of the issues of it, see, before God. Again, you'll see, in a kind of real prayerful spirit in that charity which cannot be separated from prayer.

[29:52]

So, therefore, that will be that. And I think we should, I would like, you know, really to seek for a way in which we could arrange here and there a chapter for us. It would not be necessarily limited to one or the other topic in some way. It might be even taken or touched on all these various topics. But in this way of a serious kind of common confrontation, the ecclesia, a church which is gathered together, the monastic ecclesia, is a form that is the community of saints, that is the public light, you know, in which I put my difficulties or my misgivings or failings or questions, you know, that my

[30:54]

that I have concerning one of these themes, work, science, or recreation. Of course, there might be others, but this seems to me that these four topics generally are the basic topics of our holistic life. So if we would see it that way and keep that in mind and then have everything like this, in the course of this week, then we could, I think we would get a better way of dealing with this. That doesn't mean that somebody who has, you know, made a mistake in this or that thing and so on wouldn't, at least that would cause us a chapter, a chapter wouldn't, on its lies and accusing sin. But the chapter of course could not simply generally be identical or absorbed or, let us say, satisfied with that.

[32:07]

I think that there are greater and deeper possibilities in that. So that's what I wanted to propose to you just at the end of this day. also partly my own little handicapped condition in these days as a quiet day I hope for and I hope that also some things that we are cooking like that was chronic and so on that will be done which they have received me sometime and they also will rebelled and worked out but on the whole of course this was a little makeshift thing but anyhow we want to present this to you always with the idea and I think we all have so strongly that feeling that which the council has expressed concerning the whole church the whole

[33:17]

people of God, that the Holy Spirit simply is the spirit of constant reformation. And that is also, I think, what is going on in the community.

[33:32]

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