chapter on the holy rule and we just started the earth chapter on the household of the brethren. Just keep in mind that that is one of the characteristics of the rule. It's really something that Saint Benedict has introduced into the monastic life, monastic tradition. would be interesting as a historical field to study, maybe for the whole of Christianity, the idea of of the council various ways in which the authority cooperates, leads, is supported and helped by the active assistance of those who form the congregations in the church as a whole of course we know very well today is one of the

[01:10]

main problems between the East and West and one of the main problems which are in the way of the Union. feeling that the west has gone the despotic way and on the other hand in the east we see a system of church ruling which is based on the principle of the synod in the east every metropolitan has his synod and so the The idea of the active cooperation of other bishops and so on is very strong. Also we know that in the East the laity was and had, also in the West, in the old, in the former centuries, a more active role, even up to our days.

[02:18]

It's not an exception, but it is quite a common thing that also lay people teach in seminaries. We know that one of the outstanding leaders of the Greek church, Lysatos, is a layman. And so it would be very interesting and very useful and fruitful field, really, to study this for us, because here St. Benedict institutes and introduces the idea of a council into the monastic regime. Then he does it, probably first of all, I mean goes from the monastic point of view, based on the nature of the monastic community as a community in the Holy Spirit.

[03:21]

This, therefore, the relation is one of God and sons, therefore it's a family, but supernatural family based on the Holy Spirit and that inner relation and affinity which the Holy Spirit produces, especially of course in those who give themselves unreservedly to the influence in the regime of the Holy Spirit. And there it is, of course, for both. It is for the one who has the authority, he has to rule in the Holy Spirit. That means he is not a tyrant. A tyrant, that's the political aspect, the political use of authority simply under the aspect of power. Authority is a matter of power. When it's the greater power, he establishes the authority.

[04:24]

That would be in the political realm. Of course, here in the monastic realm, it is the Holy Spirit, the Holy Spirit who directs the abbot. Now, how does the Holy Spirit direct the abbot? Of course, first of all, the abbot has to be open. He has to be able to listen. Such a wonderful thing, you know, we have in our days, just in our recent history, this this whole situation of the council and of the bishops coming together in Rome. And then our present Holy Father with all his great humility and his great openness and his willingness, you know, to listen. And then sitting now, he comes and he sits on that on that special apparatus, you know, and the woman there, she sees, you know, all the bishops and listens to many, many things, you know.

[05:30]

And of course that is a kind of a revelation. As Saint Benedict has it here in his own, in his text. So therefore that inner humility and readiness to listen must be there. So then on the part of the of the monks, of course, then there are the two elements again, you know, the monks should not consider their, say, cooperation again also as a matter of power politics, because then we have parties and then we have boat getting, you know, and all this kind of thing, you see, which of course destroys the Holy Spirit. It's not, therefore, to get one's own point of view, you know, to kind of triumph, but if one sits together in council, I think the first thing is, you know, that one kind of is interiorly free.

[06:39]

that won't open. Of course, we realize that in our modern democracy, as it is today, with the party system especially, one can see that in Europe, the parliament, of course, was originally a place where everybody could listen. But the big question is today, you know, if parliament is still that place where everybody listens. If everybody has already and is under party discipline, you know, and is kind of obligated to a certain point of view, how far is he free? But can you really, in that way, have that inner openness to listen? For one has sometimes the feeling, also if one sees a photograph of a parliament session, you know, somebody speaks, you know, endlessly, and the others, you know, resignation, kind of, you know. It's all a waste of time, but we have to go through it.

[07:42]

It is in that way, it presents problems, but I think that is the first thing, you see, that the whole group interiorly opens up, you know, in that way, is ready to listen. And that is, of course, also the case, you know, for the monks, you know, that they would because in that way, you know, Apothelefant had always the idea, you know, that St. Benedict is the last Romans, and now the Family Council is one of the basic institutions of Roman society. And therefore he has the idea that the Family Council was, let's say, the gave the type, you know, for what Zinbendig is doing here, that he in some way transferred some ideas of the Roman family to the monastic family.

[08:46]

But of course, and that may very well be the case, we know very well from our own experience that the very fact that the community gets together in a council, and that various people, you know, bring forth their point of view, is something that without doubt, you know, strengthens the family spirit. And therefore in that way, also in the supernatural sphere, the authority of the head can never in any way replace the active cooperation of every member. This is impossible. And that is, of course, also one of the, I think, the lessons that we have learned just in these last months from the Council, that it is the Pope, you know, with his plenitude of doitatis, still can, of course, not

[09:51]

as an individual, singular person, replace the values and the specific contribution which the Council gives to the unity of the Church. The unity of the Church, the unity in the Holy Spirit simply is a living thing. It isn't only a matter of discipline. and of canon law. It simply is a living thing, and a living thing wants living exchange, wants that living contact. The Holy Spirit is a bond. But of course, what is a bond? A bond is not a letter. But the Holy Spirit has the perfect bond, you know, the charity has perfect bond, is something that is among living. The various members of this chain, each one is a living soul. And therefore the bond must be a living interior thing.

[10:52]

We have experienced that, I think, so often in our own chapter sessions, how a good chapter promotes and brings into realization the community spirit, the family spirit. So, in that way, a family council, of course, promotes the spirit of unity. But, of course, the council, monastic council, is more than, let's say, just formed according to the pattern of the Roman family council. It is based, again, not on the relationship that the common blood constitutes between the members of the council, but it is in the Holy Spirit. And therefore the Holy Spirit, there are always two things, the Holy Spirit in that way comes from above.

[11:57]

It is a matter in that way of revelation. And therefore also, for example, the order of things to be discussed and all that is up to the authority of the Abbot. But then, you see, the answer to that and the discussion of that, first of all, must be interiorly free, therefore cannot be determined by any kind of political considerations. You know, if I say that, then I'm in a doghouse or something like that. But what is, on the other hand, necessary is that every opinion which is uttered, is uttered in the Holy Spirit in that way, in the spirit of humility, and in that inner, let us say, inner detachment, as St. Benedict says, without any obstinacy. Because that, of course, would destroy the whole atmosphere, then it would become a battle.

[13:01]

but not really a living exchange of ideas and views. Then what St. Benedict, of course, he also remembers, reminds us of, that is so beautiful, is that very often the Holy Spirit reveals to the younger one what is good. You and you will be that quadrilateral. Therefore again, but you see it's of course here not the spirit of let us say, the youth movement. What power to the younger generation. See, of course the problem of generations is a problem in everyone's, as it is in every family. but it's here a matter of, and that's so beautiful that St. Bendy has that tremendous respect for where two or three are gathered together in my name, I am in their midst. So I am there, Christ is there, and Christ is the teacher, and this whole process of the Council is really a revelation.

[14:12]

So revelation is not a kind of, let us say, arguing of various opinions, but it is a process of revelation. The truth is kind of given in this process, provided, you know, that really the Holy Spirit pervades the Council. And the Holy Spirit is of course in that way free from from natural suppositions. There might be even sometimes, as you know very well, that's a problem. Sometimes the Holy Spirit needs, let us say, instruments which are really and truly open to the Holy Spirit. You must be open. And of course, the young ones, why does our Lord say, you know, O Father, I thank you, because you have revealed this to the little ones, and you have hidden it from the wise ones.

[15:23]

Now St. Benedict of course knows that very often seniority is a temptation. seniority produces maybe, you know, this kind of attitude, oh, I have 20 years of this monastic life, I know what it's all about, you know, and so on, and therefore, this kind of, one can say, a kind of, now a kind of blasé attitude, you know, sophisticated attitude, which may there originate, or the, sometimes even the, you know, say, the experience, you know, a long experience, may in a way, especially if it's more an experience which relies on human judgment, And on a human basis, you know, judgment which relies on human basis, very often gets that kind of absoluteness, you know, and sophisticated attitude.

[16:31]

And therefore, the young one is the one who has a fresh approach to things, who is in that way naive. but in a way which is open simply to the Holy Spirit. and therefore always the famous example of Daniel who was the youngest born and he was the one who was really chosen as an instrument of divine wisdom. So it is that what Saint Benedict appreciates and what of course is a natural basis, too, for the Holy Spirit is that a youthful approach, that what we call the idealism of the younger generation, of the young ones, who, and of course the Holy Spirit and Christianity, it is a matter of idealism.

[17:34]

It is, it's a matter of zurzukorda, lift up your arms. while sometimes, you know, the age, an old age, may produce a kind of heaviness and a kind of numbness, you know. We know very well that's not only a monastic problem, it's a problem in the whole government of the church, too. A problem which can be seen in the whole workings of the hierarchy. there too. Sometimes we see churches very rigorous. Take for example, take the church in France, you know, take many things which really came into the church in these last decades, you know, really through, you can say, the younger generation. And sometimes we say that too, you know, we put, today we put people into categories, we say, oh, he's of the old school,

[18:37]

It's true in that way. It is so beautiful here to realize that Benedict's idea of monasticism is that monasticism is not essentially a matter of the old school. Monasticism is a matter of the Holy Spirit, union with Him. Therefore it's a matter of idealism and therefore also a matter of risking. taking risks in that way. Not in a foolish way, but in the spirit of faith. So let us think about these things and now tomorrow. Can I draw the Francis here? Let's go to that stone. It's still above me. I think it's above me. mention that, of course, and kind of throwing out this idea about the committees.

[19:49]

I don't want to give the impression that by that, you know, the, let's say, the chapter would be deprived of its canonically approved and sealed rights, you know. according to the statutes of common law. I just wanted to show a problem, you know, which is really there, and which results from our more complicated situation, and which, therefore, also in all these things that concern the practical administration of the monastery, a cry for a effective emancipation, especially for those who really are acquainted with the field which is in question.

[20:51]

On the other hand, the deeper going into those questions would for many members of the community always be a kind of disturbance of their own interest. But that of course is true that every member of the family has, if he is an expert in a certain field or not, he of course has the natural desire and legitimate desire to kind of be in on it and to and what is going on, so to speak, in these various fields, as far as important decisions are concerned. That certainly is true. Therefore, such a committee could not simply replace the chapter.

[21:57]

But on the other hand, I want to call your attention to another field that seems to me is really, again, is very important. decide on, as we have, on a course which is different from the usual course which is taken today. We're in the framework of the present canon law, I mean about the composition of the community and going back to the old principle of the rule of Saint Benedict that everybody who is a monk He is a full member of the family and there is a full member of the family also enjoys the same status also in the say any rights that are accorded to those who are full monks, that means members of the chapter.

[22:58]

Now, we don't make this distinction as many others. The usual thing is that the decision for somebody to become a priest or not is made already when he enters. And without any consultation, simply on the ground of his educational background, Maybe also in his personal desires. But very often, as you know, at the very moment of the entrance, he decided, if you enter for the choir, you enter for the lay brothers. If you enter for the choir, then automatically you are headed for the priesthood. If you enter the lay brothers, then automatically you are excluded, as it were, from the priesthood, practically. And so in that way, that decision is made. But if that decision is not made in the beginning, Therefore this whole question of the priesthood is left to say the organic growth also of spiritual growth of the individual is also his insight in the true character of the monastic life.

[24:10]

And then of course arises the question then now who in the end decides about such an important question, who is going to go on for the priesthood. And there is, of course, in Ben Mictynes, who simply says that the abbot picks out one whom he thinks is worthy to go on for the priesthood. just the other day I read in this Codex Regularum by Holstenius, we have it here, it's a collection of rules and constitutions. Therefore one can see that in monastic practice of all through the Middle Ages this sentence of St. Benedict, the abbot appoints it. It's always understood that this is a thing which the abbot should not do, at least not with the consultation of the council, if not with the consultation of the chap.

[25:25]

And then that was different. In some cases the council, in some cases the chapter was then asked if there was such a question of promoting to a monk to the higher orders. And that's of course I think a very important point that we should consider because in our whole setup, you know, of where the question of the future is not a priori decided, and is not decided on a kind of, I can say, technical grounds to a great extent, it means grounds of education, But it is decided then on the spiritual ground. There I would think, and of course, since becomes a priest is something that really concerns the entire family. It's not only something that is important for the person concerned, but it is important for the entire group.

[26:28]

Therefore, I think there would be, for example, a field where, again, I haven't thought about any kind of canonical detail, but one can see that if we take this question of separation, of the priestly vocation and the monastic vocation seriously, it requires of course certain, we must be clear then about certain also practical, canonical, juridical questions which in that case then would have to be settled and indicated and in that way then also incorporated into eventual constitutions, seems to be. yet certainly would in that case probably also be demanded by the congregation of religious that that is not. But I just wanted to indicate this, you know, and I find that in this case, you know, there is really something, and again I refer to

[27:35]

I told you the other day that I feel that the Holy Spirit is always in a special way working through the whole community and in the gathering of the professed. When there is a question of vocation, of spiritual capability and so on, candidates, postulants, juniors, and so on. Now that is of course, I think, also the case when it comes to the question of the priesthood. The Middle Ages scholars were of the great extent at least on the idea that the priesthood, we said that before, is for the monk a kind of a kind of special, it would say, connected with a special degree of monastic and spiritual maturity.

[28:42]

And that was, I think, always an important idea, this really the spiritual character, stature, of the monk, which has a great deal to do with his appointment to the priesthood, which the whole community, I think, really could, with a great amount of meaning, interfere and help, you know, to make the right decision. There is also something for you to think about. Again, any reactions you have, any thoughts that come to you, if you write them down, it's always welcome. Individual talks still continue those questions. and then we leave the conference tonight.

[29:53]

Otherwise it's too much. I'm sure you are not too heartbroken. But now we have to leave.

[30:05]

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