Now, tomorrow is college day. Mother's Day, we devised Mother's Day only tomorrow, not today. And that's the reason why I thought tonight we may just take this beautiful route for a walk on Sunday after Easter and have a seat and have some thoughts to put to your attention. But in connection with our own life the other day somewhere, I don't know where it was, one of our meetings, And they could just follow that. Lawrence, you know, on the 12th of September, I was at an article about the, about the nexus in the West of the Chronicle.

[01:10]

The West of the Chronicle, I'm afraid, and I feel, ought to travel back in the early days. and those of people. And with this threefold, three categories of, let's say, society or association, forms of, again, association of human beings, And there are three. One is the organization, remember that. The other is the society. And the third is the community. The organization which is geared to a certain purpose. It wants to accomplish something. It therefore has to have an efficient organization, which enables us to, enables this form of human association to work properly and smoothly, to bring about the desired effects of the organization.

[02:26]

So in the overall accounts, in the organization is the efficiency, and therefore also the contribution of the individual, the individual is valued according to what he produces, his capacity of cooperating, contributing to the purpose of the organization. So therefore, it's a neutral thing, it's not determined by man, but it is determined by a purpose, not an objective purpose. Therefore the organization in some way is the least, the first way of human association.

[03:27]

Therefore also for man as man and for man as a person, the least satisfactory Then we have the other form of organization, and that is the society. And in society, we have people living together, but world society very often has that kind of taste, I think in English. Also, it's living together, but on a distance, in a distance. Living together but not coming too close to one another. Living together but in freedom. Living together or being together but at the same time not imposing upon anybody else. Everybody keeps his own liberty.

[04:28]

Everybody keeps his dignity. And therefore, it keeps the distance and the independence from the other. And there is a famous book, The Secular City. It's the art of Cox. Cox points that out. For example, the secular city is definitely for that kind of society. and society with strong connotations of producing, of bringing about the results. It's a very much utilitarian-oriented society. But in this society, a togetherness is not developed, but what he calls the longer side, This long-sightedness seems to be an attempt to express this kind of community at a distance.

[05:39]

And that, all of them, is the third form of society, of human association, would be that community. And while a society is very much based on the status of the individual member, the respect for the status of the individual member and its independence, the community is a real sharing. of unity, it is a unity not of efficiency, it is a unity not of work, but it is a unity of being. Being, what we call being, such a case and in relation to the human person, and knowledge, it's the heart, the inner engagement. in our community.

[06:42]

Of course, not in the community, not in commitment for time, but it is what we call covenant. Covenant, for example, the marriage covenant is. Marriage of family is, in that case, the type of a community. where the members live together on the realm of the level of being. That means they are bound to one another with their love, with their very being as children, or their very being as parents. And so, in that way, the community, therefore, is penetrated, or is that kind of human association which is the strongest one, and one that is really binding on a level

[07:46]

which is beyond time, beyond utilitarian purposes, and has, therefore, the character of a certain definiteness, or as the wider word, finality. So these thoughts come, of course, and we see that in monastic community, for that are based on the covenant of the profession, and is a covenant, is faith before God, His angels, His place, and which has the mark of stability, which has the mark of obedience, the conversion of life, all of these things which all reach out And in some way, one would say, pinning down, as it were, the thought, the inner man, in the surrender of his will, in the repentance, the renewal of his life, the conversion,

[09:07]

and the stability of a love which is not loving for the moment and which is not measured by any kind of efficiency or achievement, but at least The other one, the brother in Him, we see Christ, Christ is the love of our hearts. He is the mirror light of our soul. So this kind of permanent love, the monastery evidently is founded. And that is the reason why these days, these 50 days after, between Easter and Pentecost, all four of us were of such enormous involvement, also for the inner growth, let's say, of the inner attitude of the community and the being rooted, its being rooted and founded on the charity of Christ. Easter was a victory. of Christ was his passing from death into life, and these 50 days now in the liturgy of church, they represent that in our communion, the communion in death, collective communion.

[10:31]

Now, if we look, say, with these ideas in mind, we go and look at the maps to Morpheus, then we find, because first, kind of in some way, giving the case, giving the good, some of the inner meaning of celebration to Morpheus is the prologue, the first prologue. and their name is, you all remember it, and I think you will, we cannot remember it without loving it. O God, you make the minds of the faithful to be of one will. Of course, how is this? How does God make the minds of the faithful to be of one will? Actually, through the giving of a song. who died for our sins, as that in the beginning we may live, and not anymore in our sins.

[11:35]

So in that spirit of service, which Christ wanted not to fulfill His own will, but that of His Father, we are resurrected. Enran to your people to love them which you command. and the asylum at which you promised. And so, among the changing things of this world, our hearts may be fixed or anchored where the true joys are to be found. To our Lord Jesus Christ. Now there is, by the way, there are, let's say, various elements, you know, of the, what we would call, the community, especially monastic community, but, of course, all the community of Christians, the church, burst in depth in a new dimension which Christ passing from death to life has opened to us.

[12:41]

Before Christ was glorified, means went to his death on the cross, the spirit was not there. But now we hear that. Now we speak it as we realize and we see that in his, how can I say, in his life. And he is also understanding in this power. Grant your people to love that which you command. Love that which you command. By the way, we see one of the basic aspects of the self-community line. Hence, the Abbot of New England's community, like William said, ontological. It is an ontological unity. That which you command, because love and which you command. The command was, in Peter's saying, immediate understanding and acceptance of the world.

[13:49]

The command is not an imposition. The command is, you may call it a yoke. Command is the right in which, in our case, in our context, the will of God meets the will of man. And this command is a law that, as a law, has to be obeyed. So it has, therefore, in it all these, how can we say, disquieting or, if you want, qualities which may give rise to all kinds of resistances in us. And they may always, at some point, look like a threat to us and to our hidden enemies. And therefore, instinctively, we recall from the Lord. Now, of course, what the Easter and what Christ's death and resurrection really kind of wanted to communicate to us is to transcend this kind of, I don't want to say primitive attitude towards the Lord.

[15:10]

this to overcome that inclination to recall and even to resist anything that is put upon us with this kind of authority as a demand made from us, which therefore would interfere with our independence. Christ died, he fulfilled the will of God, yielding that death and totality of death. For what purpose that in that way he may take upon himself, as it were, can one call it the curse of the Lord, call it that way, or the antipathy against the Lord? He took upon himself all the suffering which originated from this very fact.

[16:13]

He is the Lord, and he is man who has to submit, but who resists. How many tensions, how many hostilities of violence on this planet. Christ in dying, say, under the law of God's will, took all this. hostility that is in man upon himself. And for what? In order to open to us a new way, the way of the Spirit. And in the way of the Spirit, what is the fruit of the Spirit in us? And in love, the combat. It is always touchingly, we are in a moment of peace when For example, in this whole controversy that is so strong, especially now, it's about the law, and obeying the law.

[17:16]

And where this kind of resistance is so easily visible. For example, me too, especially in our monastic life, we cannot struggle spiritually. And this time, this president, Of course they are. In which we, in which we live. in monastic life or the religious life, or appears as a burden. Should not do this, should not do that. Then you have to fulfill what St. Benedict says, penitence, opportunities, you know, measure of service, for example, in honor of prayer, or in fairness of feelings. Well, let us say, ladies and gentlemen, the bird becomes dead. In this time, I think it's good for us that we enter into the death and the resurrection of Christ, and into the fullness of these 50 days, and enter interiorly really into the experience of the sweetness of His Spirit by maybe systematic

[18:41]

when things grow cumbersome, or when you feel burdened, to meet such a situation deliberately in the Holy Spirit. In other words, that we interiorly open up, giving up our resistance, giving up the feeling of being burdened by so many things. and penetrating into that inner freedom, in which Christ the Lord has accepted His death. And where He said to this child, as we pass, let it pass, but not by it, but you will be done. That we enter into that depth, that in other words, we pass with Him and in Christ, and through this depth, out of this fear of resistance, This human sphere of resistance.

[19:44]

And therefore also with the resistance, the Sabbath. It's always there, the Tristizia Sabbath. And he has, in the opening to the Holy Spirit, incarnate interiorly, embracing the cross, embracing the burden, saying what we argue years about. And in that way, again, Having also our hearts then rooted in a lot of changing things on this world, where there will be so much more that can be found, I think we all agree, as Rob said, having chosen to live in a monastery. We all agree that we have a non-Semitism in life, which is a perpetual joy. I think we all are realistic enough, and I don't think it would really be stated with this question, what do we want in the past?

[20:52]

Do you want an existence made of our own blessing? Neither modern existence where everything is just, you know, to your, you know, from the other evil. One proves you can find other evil to your want and to be above it, you know, because then you have nothing that really, you know, what you suffer for, but the ends don't end, they all end. clear, very clear, that that was not the purpose of our life. And still, we all enter the monastery. Why? In order to find the true joy. And leaves again, you know, monastic life for us is a constant pass over. from the agreeable things that may not surely live up to our expectations, from the disagreeable things which may cause sadness, if we simply take them in themselves, get stuck, and then act out of indoctrination, what we call also poor reason,

[22:07]

And instead of that, you know, penetrating through and realizing that if we take the disappointing things, and the things in which we are disappointed, and the things then that interfere with our way of being, and so on, we penetrate beyond again in the power of Christ's Passover, into the liberty of the Holy Spirit. We read about the state, we see that beyond the burden of so many disagreeable things, so many things which kind of, say again, weigh us down, that beyond them is really a ground of true, the ground of true joy. But these true joys are given by Spirit. And that is, of course, always the other thing which we have to keep in mind.

[23:12]

That is, that the Spirit is really the fruit of Christ. Now, we have other, well, saying this in this Mass, a colleague gives us a kind of guideline. But in the introvert, as well as especially in the overtory, there you have the voice of the whole community, and that is the voice of the Messianic people, and that is the voice of those who have passed through the Red Sea and have reached the country of salvation, and which then break out in the song of And I will sing ye to the Lord a new canon. Alleluia. For the Lord has done wonderful things. Alleluia. He has revealed his righteousness in the sight of all the nations.

[24:14]

Alleluia, alleluia, alleluia. And then in the overture he came back with the melody, we are going to sing tomorrow, become so elegant, so beautiful, shout with joy to God, all we have, sing ye this psalm to his name, come and hear, and I will tell you, and all ye that hear God, what great things the Lord has done for my soul and for you. We have there, there's one thing which of course immediately stands out. This song is the absolute things that God has done for my soul. What are the things that God has done for my soul? It's what we call the justice of God. That's what we call the justice. the things that God has done for us, and his justice is there.

[25:17]

And this justice of God is that he saved his son, that he became then, that he was our brother, that he shared our existence, that he emptied the chalice of bitterness, that he died for us, and thence then he rose into the freedom of the spirit. So that is God's justice. And it would be good to be singing because the Church puts these things upon our lips. But I think it would be good to stop for a moment and just to think now, what really does it take interiorly, and am I interiorly in a position? to say this talk of joy.

[26:22]

Can I sing this without really doing something that is completely out of my way? That's an otherwise really hypocrisy. Does it correspond to a reality? I think that's an important question. Because we are, of course, in this life, in this changed life, you know, we are constantly the victims of our badness, of the ups and the downs, and it is important that we realize, you know, that to be a Christian, when he requires that we come with the fullness of our power, Singing to the Lord a new canticle means something that man in his loudest moods is never able to produce. A new canticle means a completely new dimension.

[27:28]

That new dimension which rises in us and which is possible in us only because of God's justice. and lives only because He has done this to me, that in and through Christ He has died for me, that I may live. My entire existence is the fruit of His death for me, so that then I can live for Christ. What I do gives to spend my days in the thought of Thanksgiving. You'll be right, in this human age, that is an ontological thing. It's not a matter of who. It's something that expresses my very inner existence. And I think it's good for us to, as long as I'm kind of contemplative, to say the praises of God.

[28:32]

That if we remind ourselves, what does that suppose in myself? What kind of man do I have to be in order to be able to sing this song so that it is really true? Therefore, can't these here be enjoyed as well as the others? By the way, you can see that there they express that our minds are amped there where the true joy is found. Without them, this jubilation would not be possible. So then in the external, the epistle, we find one side of what Gideon, this beautiful proclamation, epistle of St. James, dearly beloved, every best gift and every perfect gift is from the Lord, coming down from the Father of Christ, with whom there is no change, no shadow of God.

[29:40]

That is, the Eustace letter of Joseph Sondheim, which is out there before us. And out of this unchangeable light, just the opposite of the ever-changing world, the opposite of darkness moves on. We look with longing for that place where the true joy is going to be found. Of course, there we found in the Father of Light. In him, for his own will, can see the gods of us by the word of truth, that we might be solemn beginning of his creature. For this word of truth is the word that is spoken in Christ, the Son of God made, who died for us, and is the word in which we are born. And then the epistle by the way goes on and says, now, if we realize then that here the justice of God is the anchor that we really are anchored to the true joys of eternity, then let every man, swift to heal, but slow to sleep and slow to anger.

[31:07]

What is anger? Anger is one of those moods. Anger is one of those states in which man kind of becomes the victim of his mood. Anger is just the opposite of serenity. Serenity is the expression of that, an auto-luminite of the father, or mood difference. From there, what we call Gita. Anger, if you analyze it and really try to present yourself for the minutes and what it does to you, then you can immediately realize anger is not just this. Anger, for that matter, is not, anyway, life. Anger is not a true joy. Oh, this is impossible. Think on that. with anger. Anger is one of these, in between things.

[32:11]

Anger is a typical relapse into the whole world of change from the arms and not the guns. It's a flame that may shoot up, you know, burned. That's certainly burned one who is possessed by it, you know. But it doesn't go extinct. It is not a hole. Anger is not a hole of my heart. It is possible. It's like a bed of thorns. So for the anger of man worketh not, trust is not gone. I think that's a beautiful way of reading it. The anger of man does not work, trust is not gone. And we know that. We know every body, every human being knows that the anger is gone. which, at least for a moment, for quite a while, may be somewhere, or also by cunning tricks of the devil, may be turned into something which, in some kind of perversity, we will not want to continue.

[33:31]

We kind of are pleased, you know, without sailors, you know, if we kind of steam a dog in the air, Some people have a terrible time getting away from it. Because in some way, it's pleasing. It's a kind of sailing of the ocean. It's a kind of gust of wind. It's a kind of thing of turbulence. But it's a terrible time to give it up. Or as we say, to snap out of it. And in the end, it's a dangerous thing. It is a thing that can become a real chain for us, an emotional chain. Barely ever get up. And therefore good to in these 50 days, you know, good looks faced. This has nothing to do with the 50 days. This has nothing to do with the perpetual Alleluia.

[34:34]

This has nothing to do with the judgment of God. We think, you know, that through anger we may really need to know our case somewhere. But in reality, it's a bitter illusion, a deception. Because of the destructive will, character of the former, Casting away, the abyss continues, all emptiness and abundance of naughtiness. Relentless receiving the impractical with meekness must see the ingratitude which is able to save our past, our lost will.

[35:38]

What is the ingratitude of that is, then it's the Holy Spirit. The Holy Spirit is in that world. Why? Because it is the Holy Spirit who is dwelling. We speak in theology, the characteristics of the problem that dominates the theology of the Holy Spirit is what we call the indwelling of the Holy Spirit. The Holy Spirit is that power, that fullness which dwells in her, which makes her whole, which divides in her, which gives in her for that love of Christ, the gravitation towards eternity. And that engrafted world, that is, of course, the healing and the overcoming of all and of all the things that are spoken, as it were, superficially out of the changing wounds of death.

[36:48]

Then in the Gospel, just to Then there you have the Harvard Law Speaks department that really leads us into the mystery of this abiding power of the Holy Spirit. And he realized from the 16th chapter of St. John, so it's taken from the discourses that our Lord gave to his disciples when he was preparing to leave them, according to the Word. And he gave these words already, as I say, his last will and testament, the things that would stay with them. They bemoaned his presence, and these discourses certainly are a way in which he lives closely with his church.

[37:50]

He says, where did you go? Well, that is the question of disciples. Well, Jesus said to his disciples, I know to him that sent me, and none of you have asked me where do you go, but because I have spoken these things to you, sorrow has filled your heart. There it is, the need to take, of course, is in itself in human life is one of those moments in which, let's say, the human situation is deeply aggressive. The leaf standing in that way is, in some way, cursing. Now it can have, of course, in one way, can have the effect of concentrating on the sorrow of the content, the sorrow of perception. As every death, every loss that is caused to us by losing a friend, losing help, losing those whom we love in death.

[39:03]

It's, of course, then the possibility is open to us to again, you know, to kind of get stuck in the poor means. There I am, and I'm left alone, and it is such a way of, again, you know, sorrow for me to have lost this friendliness. common hand, whatever it is. And then there is, of course, what the Biblical disciples evidently did. They were filled with sound. The idea of separation, or let's say the idea of the palm stick, or whatever, left them in sound. They were unable to grasp the fact this passing away in reality was a pass over, and means a going into another state, not a leaving them, but in some way a higher realization on a higher level, on the level of the spirit.

[40:09]

And then again, you know, the belief taking, he has the way of either getting lost in sadness or ascending into that new dimension which belief taking opens up. And then also the case of our Lord where his part of residence was taken away. a new rejuvenation in faith and in the Spirit with the Jew. And so, therefore, in this Gospel too, we see that, we see again these two layers, the layer of stamina, the layer of anger, or the layer of loss, and so on. fulfillment, the transformation in the Spirit and entering into communion with the Holy Spirit.

[41:11]

And this Spirit, what does the Holy Father say to him? Clearly, that the Spirit of truth will teach you. And he shall not speak of himself, but of things, so ever he shall. But he hears the message, so he hears the gift descending from the Father of lights, known to this Holy Spirit, and he speaks what he has heard. bodily accountableness, the way in which human experience here on earth, material experience, has it, we ascend into that new realm which is the realm of the Holy Spirit. So in front of me, just in the Holy Communion, we have this beautiful word, but apparently the Spirit of Truth is gone.

[42:20]

He will convince the world of sin and of justice and of judgment. Alleluia, alleluia. The convincing of the world of sin, what is that? That is, of course, the justice of God, that we recall before us all about, to the elation of light, of eternal light, of eternal joy. It's of course the Church that makes it clearer to us that in the sadness, for example, of anger, something is wrong. That this really is sin. And that this sin is something that has to be redeemed. And that we have to expose to the healing of God's mercy, in which we cannot get. get stumped, which we cannot simply kind of defend ourselves as behind walls.

[43:24]

But we have to independence, we have to let down the gate, and we have the bridges, and we have to open the gate, and we have to let the Holy Spirit in. That is the realization of sin, which means to wrinkle the act of repentance. And then what does the Holy Spirit do? It's the trust of God, and that is the eternal mercy of God. Then there is making covenant, and thus we abide in covenant with God, and judgment. And what is judgment? Judgment is, of course, the meeting of sin and of trust. The sin of man meets the justice of God. And what is there is judgment. But what is this judgment? We say, alleluia, alleluia. This judgment, of course, is redemption.

[44:27]

It's the redeeming love of God which leads. And when it means, in that way, the thing that is really open to begin to repentance, then the justice, the judgment, is forgiven. And it is a new law, a new antidote.

[44:47]

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