Q. But there are these two kinds, you know, against which then... Those two things, of course, here they are presented in their decadent form. So in the, you know, in the cerebris as well as the gyroplex. But there are, of course, two tendencies which in the monastic life, monastic movement, have exercised a great influence and constantly come again.

[01:36]

Oh, baby. in the monastic movement, which looks for smaller groups, you know, smaller groups. You know very well that we, also in our days, we experience that very, very acutely, what is, let's say, the ideal size of a monastic community. And then we range, you know, from 300, you know, to maybe 12. And there are, of course, there is, you know, in the tendency of monasticism, two smaller sized communities.

[02:48]

I think we can understand that very well, and in general, of course, we tend in this, are disposed in the same direction. We don't expect the, say, the future of monasticism from the tremendous big monastery, or what we call the institutions. institutions. We fear that the monastic life, and that's of course a spiritual life in the spirit, of course, they need also a setup which to a maximum degree gives room to that freedom of the spirit, and to that it's impossible. But, for example, we always have this question, how many, say, it's possible for an avid, for example, really, to have contact with.

[03:59]

I must confess that just the fact, you know, that we grow beyond 30, you know, is of course, is a real, represents a real problem. impossible practically for one average to keep sufficiently really in contact with every member of such a rather large family. So there is that tendency to smaller communities, because smaller communities give a greater, let's say, personal closeness, at the same time guarantee a greater, as they all seem to, let's take it that way, a greater freedom from material, the whole weight, you know, of the material machine, which of course a bigger monastery necessarily needs, you know, to maintain itself and to first to get established already.

[05:12]

which presents a, how shall I say, a problem. Then the same thing also is for the gyro-waves. Now the gyro-waves didn't come into existence just, you know, let us say, out of mischief, you know, or malice, you know, but behind it, of course, the idea of the peregrinos, of the one who a stranger in this world. And there is a specific form of monastic ascesis which consists in this, you see, not to have anywhere a real home. And of course again, you know, that too, why is it? In order to keep the monk in that status in which his only home is heaven, and therefore the wandering monks. For example, a form of monasticism that was very frequent in early monasticism among the Irish.

[06:30]

The wandering, therefore, nevertheless, are imitating our Lord, who does not have anything, you know, the foxes have their this aspect. And you know, again, from our own experience, that the stability, or let us say the idea, you know, that the monk has his monastery, and this monastery is a home for him, has its great advantages and its good and deep aspects. same time also it can lead astray, it can lead to abuses. For example, too much identification, for example, with the national surroundings.

[07:34]

The monastery as an incarnation, let us say, of the local spirit. in Benedictine monasticism. There's a certain, how can I say, a certain, how do you call it, local, yeah, that. So these two, you know, there are those two dangers. Now, it seems to me, you know, that a, I don't know a solution, but Saint Benedict, of course, what he You see, they have nulla regula approbati.

[08:54]

There is no rule. Everybody, you know, lives in the end the monastic life as he understands it, and in the end as it fits himself, and in the end there is no conversion. It is simply then a servantse colloquitem. Or, the other one is to experiencia magistra. The experience is not a teacher. experience knowledge, and that's of course another thing, you see, these, let us say, the Sarabite, Baetic form of monasticism, and easily be it Dilettantism, the getting together of unexperienced people who have a little pipe dream, you know, and then have really the experience is not represented. that, for example, in a monastery it is important that there are seniors and that there are those who really have the experience of the monastic life and in that way can train the younger ones and allow the younger ones to grow into a certain form of the monastic life as it is lived at the place for a long time.

[10:20]

therefore has a certain solidity and has, as St. Benedict calls it, a certain strength, which these smaller communities are lacking. I must say, in looking forward and looking, firstly, to the future of the monastic movement, I often, you know, think about these things, about these problems. For example, we here at Mount Saviour is still, as I say, a certain question mark. The experience is not yet there in its fullness. Maybe it's never there, but one can see already that, for example, our way of life is determined also by many kinds of accidental circumstances which came into

[11:25]

into our lives through the very concrete development of the place. There it was. There were good points, and there were bad points, and there were strong points, and there were weak points of doctrinal kind, of personal kind, you know, and all these things. I ask myself very often, are the product of all these things, you know, what as a community, you know, nowadays, of course, the weakness of the individual group. That's why the Church insists on congregations, this kind of counteract that one tries to counteract by the bigger grouping of the congregation, which then gives to the individual monastery a certain greater

[12:30]

What is a congregation? How does a congregation, let us say, get together and form? For example, in our case, we have a monastery like Mount Saviour, which has and begins, you know, to have certainly a certain faith, you know, and what, as I say, is the product of many accidental circumstances, too. put them all and consider them all as absolute. And therefore I cannot say, we are the mother house, you know, to my mind, and therefore everybody else and everything that is founded, let us say later on, foundation, you know, in that way, it's very interesting, the foundation of Solemn, as well as the foundation of Bourbon, with this idea of maintaining a stability and solidity, to a certain degree, accepted the Cistercian version of a central authority.

[14:01]

For example, the Abbot of Solemn is called Superior General of the Congregation de France. Superior General is, of course, not exactly a monastic concept, and the border on the border on his congregation hasn't

[14:23]

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