Yesterday, when thinking about the Mother's Day and those things, I came across a little article by Martin Hubert. He got all the works of Martin Hubert. Three have been brought along to now. But it's all in German, so... It was a challenge, you know, in terms of the community. So many verified things there. And Martin Buber there devotes a little article to his daughter Eve, Eve, Eve. And he speaks about three women, in the history of King David's. Three that are not named.

[01:03]

Three that are named. One we call Bithsabe and the other one is But then there are some that are not nameless, and they in some way present that very beautiful way, which presents the woman, the mother, the voice, the wisdom of the mother, essentially a wisdom of mercy. which in one case is referred to the son of David who was put to exile and this woman had to rise up for him in favor and then there is another one, you know, David's big kind of

[02:13]

most decorated soldier, you know, was Struer. You know, Struer was one of these, you know, these rough fellows, man of our violence, culture, you know, and scoopers, keeping and so on. And he, in the pursuit of one of the family of sorts, He comes there to this city, Abel Vaca, and it's an empty walled city from all sides. It's a big machinery wall, and you see everything is in full swing, and Joe has collected and concentrated all his vibas around this little town. And then there rises in the town a woman and she wants to speak to Job.

[03:21]

And then Job is ready to listen to her. And then she said to him, hear the words of thy handmaid. He answered, I do hear. Then she spoke, saying, They were warned to speak in old time, saying, they shall surely ask counsel at Abel, that's the time. 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, it's introduced by a big ego, I, I am, of them that are peaceable and faithful in Israel.

[04:23]

And then it comes in opposition, but you, seek to destroy a city and a mother in Israel. Why do you want to swallow up the property of God?" And Buber commenting on that, you know, says that here we need an aspect of the woman, of the mother, Israel, which is wisdom, with that 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 Joachim, the soldier.

[05:29]

Now, of course, if one reads a little passage like that, one thinks immediately of the little city that we have here at Lausanne, and the idea which also in our last discussions about various people, member of the community, or in relation with coming professions, you know, in the case of the Jerome or the Booth. The community feels so keenly and I really rejoice in that. You know, I must be the obligation that the community takes upon herself, she becomes a modern miswife. It would be wrong to say that a profession only means the increase of the

[06:32]

of the circle, let us say, of the sons of the habit. No, it is the family. It is therefore the community as a whole. That we see that in every family. There is no family which works simply and only through the father. This is out of a crypt. It is a unit. And in this unit, as St. Benedict has always indicated, we are also the youngest members of the family. We take responsibility for one another. The question, 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. It means contribute effectively to the growth in holiness, and that means in charity, of the various individual members.

[07:50]

There is always one, Father Gregory, who wrote from West and spoke about in his letter, mentions there, you know, Chapter of Thoughts. Now that's a thing like, still tonight, speak a little about, because in some way belongs into this whole, into this whole problem too. A chapter of thought should be a living element in this whole process of mutual caring one another, as it were, in the womb of the monastic family. But if I suddenly speak about that, still maybe later on, because I have the feeling that Shantok's cause of what is left of it now may be, perhaps even in some way, may be less effectiveness in it, less blessing in it.

[08:54]

than the way we had it before. So I think we should plan and think about a way. Now, I have spoken to Father Drayton about it, how they do it. Mr. Nellis, you wrote back and then mentioned the problem that we in some way always come up against, and that is that in a smaller circle, That is very fine, but when you get into beyond the 30s and so on, then it becomes difficult. certainly the study that we have is not in itself simply a monolithic kind of thing, but there are in this group, not in our group, there are certain special kind of structures which naturally already can be seen right now.

[09:59]

It's certainly the group of the candidates, the posthumous and noxious. And they are also other groups. I mean, for example, the group that is involved, crystallizes around an activity like that of the thought, or there's another group which crystallizes around the studies. So, we've seen however, if you think about this kind of way in which we can take on a member, let's say in a real formative efficient way. We don't seem to have found yet the way. Several times I have pointed out the institution of the deanery in the Rule of St.

[11:04]

Benedict, and I would not consider the deanery simply and only as a kind of organ of supervision. But I would, in some way, I would be inclined to consider it as a form, say, of a group which crystallizes about one or the other of several members of the monastic family. who, for example, could be first marked by an election, and then, of course, approved by an Abbott, and then in that way, and let it take over their activity. But not so much, I must confess, when I first thought about Dinoism, what spoke about it, we had very much of God, we had in mind the way in which we built the West Building with ten people in it,

[12:16]

side, you know, in the dormitory, now that picture has changed to a certain degree, and then maybe also, I don't know if that would be the right way, you know, if the local way, so to speak, would be the right way to do it. Might be much better, you know, to come to a called groups, which kind of in an organic way, or what I would say in a real kind of spiritual way, maybe grow up and crystallize around certain senior, senior notes, maybe too would be assigned by the way of electing, therefore, also an association. I'm thinking this whole matter of, let's say, of formative groups, or groups that would, say, practice a certain, I hate the word, assumption, I mean, I'm kind of, because it isn't a matter of psychiatry, at least the way I look at it.

[13:29]

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 we lead in that way also. Fr. Reagan, so on, is right when he says, now if it goes above a certain number, it's very difficult to handle. But if it would be in a more intimate group, That may be a volunteer or a senior who would be carried by the special confidence of this group. Then it might be a different situation. So I've been thinking just on this love, of course, for the novice. It's clear that it's the novice master and his assistant, you know, being the natural But for those who have made their profession that way, or citizens of the City of God, there may be a kind of voluntary gathering around, you know, a ceiling.

[14:57]

The gifts of the Spirit of God are there, and the needs of the Spirit are there. And maybe I will be that, and that is something that is absolutely clear that everyone sees, you know, that the merely disciplinary level just doesn't do it. The cannot be only that I will cease, you know, and not staff out, and people are in office, or how often they are in office, so on, you know. gets up in the morning with a lot of difficulties, that might be the case, you know, actually. He ends there, but that is not, I think, what could constitute such a serendino, you know, which we would consider there, other than the aspect more of this kind of

[15:57]

of little mother in this way. So I just kind of throw that idea out, and I would invite the members of the community to think about it. You know, it's so important what 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, let us say, the spirit and of spiritual formation. It doesn't seem to function on the level where the monk, for example, would be really confronted in a loving way with his own reality. Now, could say which is good, but study is good, no? That is simply in its very nature, it's not geared to something like that. Because a study group, like a study group, which has to do with work, the theological, philosophical work, and so on, and it seems, you know, that in that, that is a different realm, that is in itself, let's say, objective.

[17:21]

And probably it's much better if it remains objective. I mean, we see that de facto, we put in the farm and so on, there's a different milieu and there might grow up, let's say, a kind of group which then also, for the members of that group, fulfills this function. But I don't think if it happens that way, I don't know if 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 accidental as far as the work goes, as far as the form goes. and not essential. That is not clear. I am inclined to think that if we have in monastery certain groups which work

[18:28]

Let's say what our dear friends, you know, those people would call on the level of organization, that means for effectiveness. Then, of course, we are known that we are never simply machines or wheels, you know, in an organization. That's of course true. We are always together. We are members as robots. But still, the very principle of trying to form in the monastery groups on the level of some activity. Now this may not be really the right way to do it, it seems to me. Maybe there is a much better chance, if we look in a monastery, in Alceteia, that erection, that there may be, there is a senior, a spiritual father, who kind of naturally

[19:41]

commands the competence and the affection of certain members of the community. So there is a possibility of making our monastic life a more effective one in the group sense. You see, if I think back to Maria Lahr, how was it then? We had songs, Star Wrecks, you know. One song, I don't really know. Star Wrecks, you know. Yeah, but I mean there were those, but that is, that was then merely a matter of going and for competition, no? Or for, maybe here and there, for spiritual direction.

[20:51]

So, but I mean only from individual to individual. Not, let us say, from working in any way within a group. It seems to me that this principle would have, for the development of a monastery, would have a certain validity. The danger is, of course, of which we must be clear about. And maybe in such a group there is the danger of, say, of a clique or so developing. and a clique which may develop even a kind of doctrina of their own, cultivate certain pet ideas that would be involved or looking forward to development or reform or adaptation of monastic life, of the rule in this way, that way.

[21:56]

That is, of course, it's a bitch. So, but I don't think that actually in our community that this danger is so great. I think that it depends, of course, also to a way extending them to a one multi-parameter. Let us say, three or four such seniors that they would in turn, you know, really be gathered around the apple. Of course, it's very necessary. But that I also have, again, its great advantage, great advantage, if such a group exists around the other. So that's one thing, you see, which we might think about in this whole problem of how can the community as such really exercise this healing influence, this integrating influence, that is necessary for everybody, in some degree, in varying degrees, that comes to the monastery and that lives the class.

[23:18]

Because we always keep our problems, you know, Then the other thing, the other way in which we might be able to contribute is to take another look at the chapter of thought. And I say, I think reading the chapter of thought as it is now, is kind of reduced to a to a minimum. I don't know if it's, in my doubt, if it's really effective in a deeper formative sense. Therefore, I was very interested in talking about these problems to Father John, when Now they have the chapter every other week, but then it is a kind of a session, a gathering, another community, and then they have certain topics.

[24:21]

Topics, let's say the standard topics of the chapter would be one, I'm willing to say the basic activities of a 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. Seems to be a problem in Western too. And then another one is recreation. Means that all the things that belong also to walks and so on, progress the car off in the walk. how to help people who seem to be kind of floating on their own, you know, and apart from me. from the mainstream of things, and so on. It's always a situation that constantly occurs in the monastic life.

[25:24]

And which, of course, you can right away see just mentioning these titles, you see right away that in our accusations on L.B. Hammer, That is to say, these topics, these fields, are not really tackled in any kind of a constructive way, as they could, you see, because they are community activities, and therefore, again, their effectiveness, they depend on the degree of common spirit that is put into them. And of course, for us, we don't have a means through which a real common spirit, let us say a zeal, a holy zeal, is kind of shackled into these various things.

[26:26]

We have, of course, we have some practices, but they, of course, to a great extent, have to be by their very nature, you have to be on a technical level, they are training, and as such, they are not, you know, something that would be touching or say, you know, the way in which the individual approaches and contributes to these community activities. And that would be the main thing in any such gathering or any such things about these, dealing with these various topics, that we think 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 the spirit, you know, asking maybe for aid or for advice of the members of the community. So that we have on worship, I mean tomorrow we have a little Ecclesiastical community meeting. But that, of course, is a question of how, for example, it should be. What about the vernacular? How would we like it? How far should we go? How should we proceed? Introducing gradually questions like that. Then there might be another community meeting, for example, that would be concerned with getting out some wrinkles. celebration, daily celebration. Sometimes people are wondering, every main concelebrant seems to kind of acquire, you know, gradually his own little

[28:33]

They are awake, you know, in doing this and doing that, and that of course causes, you know, the cause of a kind of feeling of, well, it's such a good thing, here and there, but others may, you know, the clean-offs be very squalid, others may be more. And then it, of course, would be a thing that, again, would be fully and constructively could be made, you know, a matter of a discussion. But, of course, all these things are discussions. While the Chapter IV and the nature of the Chapter IV is really much more a kind of presenting of one's activity and giving a kind of, you know, account of one's activity in this field of the service of God, of the schoolcraft, Domine Fidelifici, before God.

[29:38]

It means again, you see, in a kind of a real prayerful spirit and in that charity which cannot be, simply cannot be, separated from pleasure. So, therefore, that is that. And I think we should, I would like, you know, really to see for a way in which we could arranged here and there, a chapter for all, 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 as such, which is gathered together, the monastic Ecclesia, is a form that is the communion of saints, that is the public light in which I put

[30:41]

my difficulties or my misgivings or feelings or questions, you know, that I have concerning one of these fields, worship, work, silence or recreation. Of course, there might be others, but it seems to me that these four topics, you know, are really all the basic topics of our Gnostic life. So if we would see it that way, and keep that in mind, and then have a meeting like this, sometime in the course of this week, then we could, I think we would get a better way of dealing with this. It doesn't mean that somebody who has, you know, made a mistake in this or that frame, and so on, wouldn't, in these little causes, a chapter, a chapter wouldn't, I mean, rise and keep sincere, but the chapter of cause would not simply just be identical or absorbed, or, let us say, satisfied with that.

[32:07]

I think that there are greater and deeper possibilities in So that's what I wanted to propose to you just at the end of this day. I realize that I'm also partly my own, a little handicapped condition in these days. It's a quiet day, I hope for. Also some things that were cooking, like the famous Kornicke and so on, would not be done, these things. They had received me at some time, and they brought also, you know, and developed 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 strong that feeling that which the Council has expressed concerning the whole Church, the whole people of God.

[33:18]

The Holy Spirit simply is the spirit of a constant and a reformation. And that is also something that is going on in the cognitive.

[33:32]

@Transcribed_v004
@Text_v004
@Score_JJ