as we read it today and heard it in the Gospel, because that is the Old Testament. But here something new is taking place. Now the risen Christ, the risen Christ, comes to you, and he rejoices over Jerusalem. because he sees in you alive that vision of peace, the love of the risen Savior. And he is ready and doing this sacred sermon, and we are going to celebrate at this moment. Our Lord, the risen Savior, is with us, with his church that has gathered here together. And he will come, will enter into your heart, and he will flex it from all selfishness.

[01:04]

The spirit of the sellers and the vendors and the merchants dries out, and he makes your soul a house of credit. That is your vocation as a monk. That is why we are here together for this solemn consecration that you receive at this point. That is the big difference between the Old and the New Testament. And the Old Testament was in a time of aspiration, and yet of expectation, of longing. It was a time in which the goodwill of the people was called upon to observe the Lord in commandments that God and Mount Sinai, the first covenant, had imposed upon them.

[02:17]

Normally, a new monastery is founded by one well-established motherhood from which over Jerusalem, because Jerusalem does not know the things that are to her peace. But then our Lord Jesus Christ died for us, died for their Jerusalem, and did not know the things that are to her peace. And he rose again in peace into Jerusalem, the spirit of power of his resurrection. And that is the glory of the church. And this glory rises today again over Jerusalem, over this community, and over the soul of our brother, keeps us free upon whom the Holy Spirit descends today to make him a temple of his glory.

[03:23]

keeping our horizons worldwide. The price we pay for this independence is that we are deprived of any support by other monasteries, but by societies, and that a relatively small number of monks upon which our salvation and the reality of Christ's presence and of the presence of his spirit rest But it is the Holy Spirit itself. It is the light, heavenly and divine light, and our risen Savior stands upon this church. That is the rock upon which our life is placed. The church is not an association of well-meaning people who sign the statutes of that association, promise to follow these statutes.

[04:31]

and then are declared, in a juridical and external way, declared members of this association. The Church is the body of Christ, and that means more than an association. Healed with the life of Christ, and therefore whoever enters into the Church, He receives that life-giving spirit. And he receives it by sacramental conformity to the death and the resurrection of Christ. That is what we call baptism. We do not become members of the church by signing a paper. But we become members of the church by... being taken over, swallowed up as it were by the death of Christ, and given life again through the resurrection of Christ, we die with them and we rise with them, and in this way we become a new creature.

[05:43]

That is the Christian, through the power of the risen wise, by which we understand the power of the sacraments, which the wisdomized uses as its instrument, we become a new man. It is more than the one hand, without the individualism, and the other. The Benedictine rule of life finds the problem for this dilemma, By developing and without repression in the kingdom of God itself, reaches a new state, enters into a new permanent and higher likeness with Christ. He does that not by signing a paper, but by being drawn or closely. under the power of his resurrection, and his fight is through the sacrament of confirmation, and every Christian becomes a full citizen of the city of God, a mature Christian.

[06:57]

And that is the reason why, after a Christian has lost the grace that was given to him through baptism and through confirmation, When he has lost it to sin, again it is not by making a promise or signing a paper that he is restored into full membership in the body of God. But he is again associated with sacramentally to the death and the resurrection of Christ, and in this way he is restored to the Church. And so it is in the sacrament of matrimony when man and woman enter into a new stage of likeness with Christ. By binding sales to me, husband and wife,

[08:01]

Either way, if it's far as far as the churchy movement of the United States, Besides the decisions of individual monks, a lively contact between Mount Saviour and Cornell University has culminated this intellectual pursuit, and this new likeness to Christ is given to the Christians by the power of Christ's resurrection. And the same is the case if somebody becomes a priest. In the Catholic Church, the minister of the people is not simply made by his own desire, doesn't receive that dignity and position by his own desire, nor is he elected by the people, but he is consecrated by Christ and means again through the sacrament of our nation

[09:03]

He receives a new being, a new character. Now, it is true that the consecration of a monk is not one of the seven sacraments of the Church. But we should not be mistaken. And by saying, now, what we are doing here today, this is not the sacrament. And therefore, then, what is it? Maybe nothing. may be something that belongs to the Old Testament instead of the New Testament. No. What we do today is in the same spirit and in the same reality of the New Testament, which makes the sacraments possible. Therefore, the one who comes here over the Romans, he certainly from his part He, in absolute and complete surrender to Christ, offers himself as a holocaust.

[10:10]

And he also makes promises, and he signs those promises. But that is not the whole of what we are doing here. There is something else which then enters into the readiness of the human soul. And there is the fullness of Christ. There is Christ in the power of his resurrection. Three times, Father Lawrence is going to cry out, Receive me, O Lord, but according to your word and I shall live. And all of us, we take up that Christ. The church, the congregation here together makes that petition her own. And by doing it, places it as it were into the heart of Christ.

[11:15]

And how could Christ the Savior resist where there are two or three gathered together in his name? in such a tremendous, absolute and perfect fashion as we are here today. Because what are we asking for? We are asking in something in the name of Jesus Christ. Because we are asking that this, our brother, made through the grace of God, become an absolute, perfect image of Christ our Savior. So we are asking in his name. But what the Lawrence is looking for is Christ and nothing but Christ. He comes to the monastery to do away with all kind of dividedness in his life.

[12:18]

He does not want to be something in the world and also something with Christ. He was to be holy and completely Christ. And there is the meaning of the monastic life, that Christ is in this life the Lord, from the first moment of rising in the morning to the last moment of retiring at night. Therefore, the first thing the monk does is in solemn vigils to address himself to Christ and enter into his life and into his soul before he even begins the death. And so the whole life of the monk, and that is the meaning of the rule of Saint Benedict, make Christ the exclusive pattern of of the entire life, from the morning to the night, until then.

[13:24]

That is the meaning of the monastic life. That therefore, my dear friends, that is what we ask, and don't we ask it in the name of Christ. Therefore, I repeat, we are gathered here together really and truly in the name of Christ. And therefore, we can with full confidence, with absolute assurance, take the reality of his saving presence at this moment. And therefore, recall this and what we are doing here, after our brother has declared publicly his readiness, what we do then is consequence. through us, through this congregation, as an instrument of Christ's peace, give that peace to the soul of the one who is longing for it.

[14:29]

And he really and truly, through this consecration, in which Christ again dies for him and rises for him, in this consecration, Brother Lawrence receives a new state in the church, the status of a mouth. This consecration, therefore, is again a mysterium, a mysterious action in which Christ receives him and forms him into a closer, more perfect likeness of himself. That is the reason why The moments through the centuries considered this monastic consecration really and truly being a second baptism. A second baptism.

[15:31]

Baptism is a consecration. Baptism means that sacred moment in which Christ dies for me and rises for me. And this Here we call a second baptism. Why? Not out of presumption, but in the humble realization of the unique solemnity, dignity, depth, and seriousness of this act. Because here is a brother, our brother Lawrence, who with his whole heart wants to die with Christ. And that death with Christ, he promises, he makes that a theme for his entire life. That is what we call the conversion of morals.

[16:32]

That is to patience to have heart in the sufferings of Christ. That is the meaning of the vow of obedience. To give up one's own will. And that certainly for man is death. And that is what mean what also the vow of stability means. Not move around according to his own desires. But staying fixed as it were on the cross of Christ. Buried with. So this act here certainly is a death. And that is the uniqueness of the monastic vocation in its totality, in its seriousness, one can say in its absoluteness. But then once one has understood that and realized that this here is another baptism, one must also realize that this

[17:43]

is not only a death. And the death is a Pascha. That it is a transcending the life of nature, the being bathed in the light of the resurrection, in the power of the resurrection. That is what our Father Lawrence has seen. That is what attracts him to the monastic life. That is what makes him happy and full of peace at this moment. He has the vision of Jerusalem, of the new Jerusalem, of which the Lamb is the Lamb. Christ, the one who dies for us, is the light that shines into our soul, the monastic virtues. the virtue of renounce, the virtue of humility, the virtue of obedience is not only a death, it's the birth of a new man.

[18:54]

And this new life that bursts out in his power through the song, the solemn divine office that we sing here together, the prayer that is these special function of the month, dos orations, the fact that at this moment our brother Lawrence is put as a stone into the temple of this monastery, as part of this house of prayer, and prayer is resurrection with Christ, that indicates that this moment is a glorious resurrection, that it gives him wholeness and completeness of life. I wanted to emphasize that also in a special way for the sake of his friends, of his family, of his father and mother, of those who are of his own family are here presently.

[20:09]

who assist at this hour in the spirit, nor lead it in heaven, be not afraid, neither for him, nor consider too much the loss that you yourself are undergoing in his being taken completely into the new home of a monastery. He is not lost, He is a greater gift. He is the image of the risen Savior. And that means that he is a source of grace, of the Holy Spirit, of peace. What he is doing here, he does it not only as an isolated individual, but he does it as a member of his family. He does it as a good child and son of his parents, whom he loves dearly.

[21:16]

But he knows, and that is the other great happiness that heals his soul, that what he is doing here, because he does it in the Spirit, he does it in the power of the risen Christ, therefore is not being taken away from anyone. In a bodily way, yes. In a material way, yes. The monk is taken away from everybody. In a spiritual way, in a way of grace, in the way of Christ's power and resurrection, he is close to everybody and even closer than before. Because we all know that by our own experience, we may live according to the body, we may see one another every day and still the frictions, the irritations, the lukewarmness, sometimes mutual envy and opposition, all these things may still separate us.

[22:27]

The nearness of the body is not an assurance of the closeness of the heart. But here what is done is done in the power of Christ, in the one who is the peace. And he therefore also at this moment, my dear friends, he stands not only before Brother Lawrence and his soul, he stands before his family, before his friends, before all of us. And he rejoices that this brother his own child has seen the things that are for the peace of Jerusalem. And by that word, Jerusalem, I understand at this moment his own family and his friends, all of us, and all those who know on this earth. And by knowing what is for the peace of Jerusalem, he serves Jerusalem.

[23:31]

And I wish we all may see that and we all may give thanks to God for this great grace that here a brother in the joy of the Holy Spirit surrenders completely to Christ who takes him on and makes him a member of this heavenly Jerusalem which is represented alive and present in this monastic community. My son, consider where the contact you are about to make with the Lord. Angels are here invisibly present, waiting to record your profession, of which you must give account at the second coming of our Lord Jesus Christ. Therefore I present to you the perfect life which is expressed by imitating the Lord's manner of life.

[24:34]

What you must embrace and what you must reject, I shall make clear to you. Therefore, my son, speak. Will you renounce this word and its thoughts? I will. Before God and his saints, do you promise stability, conversion of your life, and obedience? I do promise. May the Lord every successfully in your deeds what you have promised by your Christ, amen.

[27:04]

In the year of our Lord, 1959, on the 19th day of July, the ninth Sunday after Pentecost, I, Lawrence Edward Duffy of the Diocese of Springfield, do solemnly promise stability, the conversion of my life, and obedience according to the rule of our Holy Father Benedict. in this venerable monastery of Mount Savior before God and his saints, whose relics repose in this monastery, in the presence of the very Reverend Damasus Winsen prior of the aforesaid monastery and of the monks of the same, in testimony whereof I have written this chart with my own hand on the date indicated above. O Lord, according to your word, and I shall live.

[29:26]

And let me not be confounded in my own. Receive me, O Lord. be confounded in my home. Receive me, O Lord, according to your word, and I shall live. And let me not be confounded in my home. Receive me, O Lord, Receive me, O Lord, according to your word, and I shall lead.

[30:47]

And I need not be confounded in my nose. Receive me, O Lord, according to your word. please thee to call away from the world into the society of thy chosen ones.

[32:18]

And we receive thee that he may worthily persevere in this new life and that he may obtain whatsoever he may ask that be for his soul's will. May his life be right to us. Amen. May he be wise and humble. Amen. May he be true in glory. Amen. Shining in obedience. Amen. Collecting doctrine. Amen. Undismayed by the proof. Amen. Grave and dignified. Amen. Compassionate and loved. Amen. Horses in acting. Amen. Solicitors in his charges. Amen.

[33:20]

Strong in time of trial. Amen. Patient in the face of injury. Amen. Established in peace. Amen. Ready to give to the poor. Amen. diligent in prayer. Amen. Merciful in peace. Amen. Loving to those under him. Amen. May he be ever mindful that on judgment days thou art to be the judge of his needs. Amen. And may it please thee, Lord, to receive thy servant that he may be united to us by the bonds of paternal love. Make him sober, simple, at peace in his soul, and may he know that the grace of his conversion was a free gift to him.

[34:25]

Through Christ our Lord Jesus Christ, thy Son, who with thee liveth and draineth in the unity of the Holy Spirit, God forever and ever. Amen. Our help is in the name of the Lord. The Lord be with you. And with your spirit. Let us pray. O Lord Jesus Christ, who didst they to put on the garment of our mortal flesh, of the boundless store of thy mercy we receive thee, that thou wouldst name to bless and hallow this special garment, which our Holy Fathers ordained to be worn as a sign of innocence and humility by those renouncing the world.

[35:35]

so that this thy servant, who is about to put on this garment, may be found worthy to put on thee, O thou who livest and reignest, God for all eternity. Amen. And let us pray, almighty everlasting God, this thy servant and fire with love of thee, as thy promise indicates that we will be in this community.

[37:39]

Thank you, thank you, thank you. In thy mercy grant, that on the day of thy final scrutiny, they stand provided He may rejoice in heaven who fulfills all that he loved me from his sin. O thou deliverest and bringest for all eternity. Amen. Amen. We have received, O God, your mercy in the peace of your death. The Lord is ready to pray in the city of our town. It's the joy of the Holy Word. Messiah to the Lord is the city of the great King.

[38:47]

they come Amen.

[40:22]

Amen. Dominus Vodiscus, et concieritum, soosum patas, adeus ad hominum, gratia,

[52:42]

God bless you. Let's pray. ... [...]

[54:18]

... [...] Amen. Josephine Enrique of Memphis, Veronica Luginney, Carolus Elizabeth Hayes, Elizabeth Seymour, Nadine Morse, and all those present our tantrums, friends, and ten effectors for whom we offer up this sacrifice of praise.

[56:44]

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