Hearing a voice, excuse me a time, disappeared from the scene, but there was a quiet setting, which eludes the acts of all night. Afternoon. The long night makes one feel sad, one reasonably clearly at the end of Today is Nome, the office post-Moran, ex-Vichy Tempus Paschalis. After Nome, it's Schluss. This is the 50 days, beautiful image of eternity. We are the supper that has no end. Our emergence has always been a great consolation to look at, at just that moment when the leader of the new heritage enters those fresh and radiant green leaves of the spring, and then through the dark trunks

[01:25]

and also the soft hills of our now so friendly and lovely countryside. And it's still a great consolation to walk around inside the damage. or to get stuck on being hosy, a stack of sandwiches, a tele-image of decay, it's a madness that is easily understood. And then from there it's very normally wobbly, stiff to think about the monastic family, I'll eat it in the perfectory while taking a siesta of certain vegetables.

[02:34]

Yes, as you see, I was in a poetic mood, but I hope that it was of a supernatural spiritual level. Because it is true, without Christ we do not live in these hills. And without Him we do not have the conservation of community life, heightened by occasional critical moments. And of course, thoughts that end on the spring of the church into our hopes for the future. And then naturally, one cannot think of all these things without taking into its figure the solemn noxology of the Trinity Sunday.

[03:39]

Blessed is God, the Holy Trinity, and all divine attunement. because he has dealt with us according to his great mercy. This is as a prayer to us. Fruit which we pick from the tree of life is Easter. I mean the mystery of the three in one, Father, Son, and Holy Spirit, who have taken their abode in us by uniting us through the bond of the Spirit in the unity of Christ's body as the daughters and sons of our Heavenly Father. And that is such as fullness, the end, the suffer that knows no end. And in this fullness we are about to face the suffer

[04:47]

It's labor, it's heat, it's fatigue and it's joy. The joy of our food, the joy of the harvest. And in this fullness of Father, of Son, and of Holy Spirit, we meet one another. Those of the household of faith, the domesticity, and the many feeding cultures, and the whole church of love. That occupied my mind naturally to a great extent, together and combined with news, that is the sort of quarters, looking forward, visitation, the other climate.

[05:50]

It all of a sudden is a sort of feeling that we are facing very momentous days. Maybe we are not quite awake at all. of the importance which this little community at the present moment simply has. We have looked for that, it simply kind of comes down upon us. Church being ignored, renewal of religious life, all these things make these days full of the air of decision.

[06:58]

And in this visitation we face the Order, we face the Church, and we face the Holy Father. And there we are, of this, our life, that we are living here as a community, and it all depends, the success of the thing depends on the witness which we as a community are able to give. There's no doubt about it. There's a saying, canonic, and numerically and in any way of importance, we don't have much to offer. Nothing really counts.

[08:01]

The only thing on which we stand is the witness to the Holy Spirit that the community as community is able to be. I would say that this tool is no longer needed, that by that time be to the Son, to the Son, and to the Spirit. As St. Paul expresses this at the end of the second epistle to the Corinthians, the grace of Jesus Christ, the anarchy of God, and the communion of the Spirit be with you always. And that is really that blessing, that is really that the clouds are not to be scattered. So you see right away what is needed.

[09:08]

The artist expresses himself in a monastic community, expresses himself in the relation between the father of a community and his son, the relation of the sons to the father, the relation of the brothers to the teacher, the seniors, the juniors, the juniors, the seniors. And all together, in this agaping of government, subject to the dissenting dog, the ex-father of the father, who put his head away, the redeeming obedience of and send the absolute joy from the Holy Spirit, giving expression to that bond of unity which is a lawless, hopeless joy for us, and raising it with our voices of adoration and praise.

[10:25]

If you consider that all of them, and you see what is already in this written community, especially the monastic community, that aspect of the general church life comes to the fore, which the Vatican Council In the 12th paragraph of the 2nd Charter of the Constitution on the Church has believed, again among so many other things, for the first time in history, put explicitly before all the faithful, in other words, has lifted now into the self-consciousness of the Church. I am in the prophetic universe, our little Christian colony, and we are ourselves.

[11:30]

And that is what I wanted, because you touch on this, and let us begin in this context in which we are speaking with regards to this constitution and trying to see especially how it applies to us. And I connect the second chapter of the Church with this in a fairly special way. It concerns us as monks, because we, as monks, we live a robust life. essentially on the line of what one calls the pathetical life. Therefore let us just listen to the words so that we know what the Council is speaking. It begins with this quote, that the Holy People of God shares also in Christ's pathetical life.

[12:38]

a living witness to a gift, especially by means of a life of faith and charity, and by offering to God a sacrifice of prayer, the tribute of Lent, which gives honour to His Name. And in this context, Hebrews 13.15 is being quoted. And it might help just to read that quotation, because it illustrates it. And in Hebrews 13, 15, it reads it this way. Through him, that means through Jesus Christ, we offer incessantly the sacrifice of praise to God, the fruits of the lips of those who contest His Holy Name.

[13:46]

Then the text continues, The body of unfaithful, as the poor, and lointed as they are by the Holy One, cannot hurry in matters of need. The quotation there is, unfortunately, this text, The quotation is not taken from the Gospel of St. John, but from the first epistle of St. John, the second chapter, verses 20 and 27. And then too, I would like to read to you, St. John himself is there, You, however, have received the anointing of the Holy One, and you know all things.

[14:54]

And as for you, the anointing you may have received remains with you, and you don't need to be taught by somebody else. His anointing teaches you about all things, and it is true, it is not false. And as it has taught you, remain in it. You realize important quotations, especially for the monastic community, I just mentioned earlier, the contemplative community, So then the text continues and says this way, thanks to a supernatural sense of the thing, senseless being, which characterizes the people as a whole. It manifests this under a rank quality, when from the bishops down to the last liberal of the laity, it's a quotation from Saint Augustine, it shows universal agreement

[16:08]

in matters of faith and not. You realize that here the topic was touched upon and was de-ironed and cinched to the theology and thinking of John Andrew Newman. It says, for by this sense of faith, which is derived and sustained by the spirit of God's people accept not the world made, but the very word of God. And this is important, as a quotation from 1 Thessalonians 2.13, and there it's important, and therefore we give thanks to God incessantly. Because when you receive from us the Word of God's teaching, you receive it not as a human word, but as what truly is the Word of God, which also works in you, is efficacious in you who believe.

[17:28]

And again, the text continues further, he clearly speaks of faith, to the faith once with the virtual state. There is a potential for the epistle of St. Jude, the third person, penetrates it more deeply by accurate insight, and applies it more thoroughly to the novel. It's all a kind of explanation, 1 Thessalonians 2 and 13. All this is done under the lead of a sacred teaching authority to which it is drawn. And the next, it is not only through the sacraments and certain ministries. and the same Holy Spirit sanctifies and leads the people of God and enriches each of His virtues, allotting His gifts to everyone according as He will.

[18:42]

The Holy Spirit is to use special graces among the faithful of every rank, By these gifts he makes them fit and ready to undertake the various tasks or offices advantageous for the renewal and upbuilding of the Church. According to the words of the Apostle, the manifestation of the Spirit is given to every These charismatic gifts, whether they be the most outstanding or the most simple and widely refused, are to be received with thanksgiving and consolation, for they are exceedingly suitable and useful for the needs of the Church. Still, extraordinary gifts are not to be rashly sought after.

[19:46]

nor are the fruits of our historic labour to be presumptuously expected from them. In any case, Churchill, as to their gentleness and proper use, belongs to those who reside on the Church, and to whose special competency it belongs, not only to the extinguished and but to test all things, and hold fast to that which is good. And this is simply a paraphrase of Saint Paul's First Epistle to Thessalonians in the fifth chapter, verse 20, where he says, we need to weaken, weaken not those who lay upon and reside among you in the Lord.

[20:50]

Don't extinguish the Spirit. Don't squirm after sinning. Taste all things and keep what is good. You see, if you compare Singapore and the Council, you can see immediately it is both the same inner struggle to receive the fullness of that gift that God has given us through Easter, Eucharist, Pentecost, done, to see it in its fullness, in its alternately, and in its order, and in its fruits, and the fruit of it is joyous. So, I think that this area is in a very, very a deep and important way to be applied to our life.

[21:55]

The holy people of God say this, I think of this. spread the law of the living witness, give a statue by means of the light of faith, and share with thee by offering you the sacrifice of Christ, a tribute of bliss, which you give in honor to this Lamb. The glory of the faithful and his people, anointed as they are by their own people, cannot bear in matters of belief. thanks to the supernatural sense of faith which characterizes the people and the home. Money, justice, and airy quality of the dishes done to the past and the present shows universal believance in a matter of faith and warmth. There is a throes of sin, you know, which drives so much to our life,

[23:04]

Because we, of course, as a community, that's for sure, we are not themselves a church. We are just one cell in the organism. And therefore we, as a community, are not an isolated island. And we are not the Orthodox Church, as we Orthodox Eastern Expressionists We are not self-centered, that is for sure, but we are related. The whole thing is always very explicitly realized. I wanted to make this connection and also speak to you about the 14th chapter first. You realize that all this teaching about the gifts of the Spirit is greatly

[24:06]

put before us by St. Paul in the first epistle to the Gwentians, from Petraeus chapter 2, 14. In Petraeus chapter 2, 14, there he hath repeated, Petraeus, the providence of the gifts, the order of the gifts, the interrelation of the gifts. All men, all men, for one seeks the answer of these words of counsel always, very deliberately, say the least, you know, put him in all parts of my mind of God. And that too, of course, is very evident in John Smith himself. God is a God of all, not of distinction, but of all. Not of distinction, but of peace. have followed the key sentences in the 14th chapter of the first epistle to the Corinthians.

[25:11]

But I will say this, see then, we of God, we of God, our God, our God, may we as a community not hold to this verbal We have our leading monastic life, as they used to say over in the organ, that's what they call ecclesiastical monastery, which in itself, of course, is a paradox, but intended as such, ecclesiastical monastery. Be by yourself, but in the church's choir. because he has to go to someone else. And that's the problem. So still, if you break your ties with your own dad, and reunite with the bones of your father, Behind us, the church, is a whole stele of experience.

[26:14]

And it is true that in ourselves, within ourselves, we experience, not in an absolute way, but as a whole of people come along. But even when I tell you I am a limited one, and that's awesome, and naturally exposed to mistakes and failures of our kind, still we are not entirely both, the church as a whole, but still I think we can see that, experience that also in us, in our community. And at least if one doesn't, if we haven't reached yet, or we haven't reached perfection, still in the monastic life, certainly is explicitly, and I can say professionally, spiritual. If St. Paul, for example, at the beginning of the 14th chapter,

[27:17]

of the sinking of the first abyss, the waking sky of sunrises, the whole thing it puts into for what is following, I mean, for his explanations of the worship, the ascending, the way in which the gift of Paphos, the gift of Thomas, the gifts of the Spirit of God on earth, are used in the actual worship, an ascending Christian assembly, Christian church, small church, nowadays the master church. If there is, he puts it here, he sends things, has a hot room, sends now, work on after, and see, you know, he says, follow. When we say that in English, follow childhood, we don't get the real,

[28:26]

intensity of the word. Sometimes it's like a chase after a cherry. So one is holding it because the one thing that's immediately expressive about a cherry immediately awakens the spirit. The center of the heart, naturally, or the gifts of the spirit, this whole organism that St. Paul speaks about in his chalice. And he says, World Agatha Conjuring, Chaser Conjuring. It is very good and consoling to see by no means does he take Agatha into account. How could he not take Agatha into account? Chaser for Agatha. That means you have to constantly level with some way to transcend yourself. We have to get out of the curse of love. We are still in love.

[29:28]

At the same time, while we are living, walking in the Spirit, we are still in the flesh. And because we are in the flesh, therefore, charity is not something that simply is given to us and we have it. Nor is it something that is simply be a habit, because he saw that at every moment the girl has to be sought after. Sektami, look after, chase after, charity. The next one is, and concentrate on the Pneumatikon, on the spiritual being, or spiritual things, the things of the spirit.

[30:36]

And that is, of course, based on what is our love, which is this. We are, one can say, through our body, We are bound to chase the aphrodisiac and to hold on to, to seek out, to concentrate our whole life on the pramātika, the spiritual path, the spiritual faith. So therefore, a community of monasteries, in an eminent sense, is this people of God under this sight and in this fulfillment of the gifts of the Spirit. And I really mean if we think about our own life, if we think about it, how we should develop in the future, then we realize also the experience of the grass, not also, it's only a beginning, still it's sufficient already to show us that.

[31:50]

For example, this principle that Jim is involved always, that also here, in this, in this, and we can't so clearly express it in that way, the gifts of the Spirit are not to be enjoyed. But what the Spirit gives to everyone, according as He wills, gives to everyone. And that is important because we don't, we are not, to my mind, we are not convinced enough of that. There is the danger, for example, and on the part of the authority, The gift of the Spirit and the members of the community is not enough recognized and, I would say, appreciated and respected. You say, why? Because fear and authority, on the part of the authority, together with the responsibility, a certain fear interweaves.

[32:57]

And this fear is alive now. and they go off on this track, and he may [...] go off on this track, So there is a part of it that is a danger on the part of the economy. And there is other dangers on the part of those who are the members of the community. One danger that is there is, for example, that members of the community are not really aware, I would say deeply enough aware, of the spiritual endowment, of the fact that the Spirit gives to everyone according as they will.

[34:08]

And in other words, for example, then they have certain inferiority complexes, that are called whole world trauma, the way against and so on. And this, you know, this gift of the Spirit is not, I would say, it is not trustworthy. We don't believe freely. We don't know about it. Nothing like this kind of timidity. And the wrong timidity. I think it's a great, great thing for us to commit. So there are at least two ways one can see that there are winners. But if one is aware of that, of course, and it's absolutely clear, as soon as you see that, not to invent a thing or explain one, of course, then you will be close to the arms of arms.

[35:15]

The gift of the Spirit is in itself a gift, it is one thing. Yes, it is, and it is given to everyone. And through this one in this form, and through another one in another form. Therefore, the gift of the Spirit cannot be separated with the idea of greater love. Spontaneity and love. And that, of course, is important for us. Spontaneity and love. Variety is enough room to recognize illusion and untruth, for the variety is not everyone has the same, but has a variety. So in these words, I'm certainly saying that there is a spirit, but there is freedom in this world. And that freedom is certainly a precious gift

[36:20]

for everyone else to come. But tension, at the same time, again, see, oh, it's the Spirit that follows the Spirit. The Spirit proceeds from the Father and the Son. It's therefore that love which, as we express it now, in perfect way, following those words of St. Augustine, the Spirit, the Father, and the Son, love of God, But you see, the father, the son, that means a certain order. It means, therefore, a certain mutual ordination. The father was the son, and the son was the father. that religion and our God is, for instance, expressed in an absolutely non-surpassed way in the 17th chapter of the Gospel of St. John, in the meaning of the following, such that those who are high-priestly pray as the high-priests.

[37:25]

There, this new religion, we enter into, And we can perhaps see quite well that this mutual relation is the frame, so to speak, the source of the spirit. And then Saint Benedict in his rule does try not to keep this, let's say, this trinitarian frame, or this trinitarian form itself, the substance of our life. And therefore the spirit is not a wired state. Spirit therefore is not to have any spirit of rebellion, it's not the spirit of disorder. All these things can be impossible, cannot be combined with the relation between father and son. That kind of thing would have nothing to do, neither with the father, nor with the son. Therefore the work of the Spirit is unity. It depends to a great extent, and decidedly, on the degree in which someone is sovereign, on the degree to which someone is sovereign.

[38:36]

And you know very well that yet this relation is not limited to the relation between the abbots and the monks, but there is a relation which goes on the entire Western world. And that is what's invented constantly, constantly. in obedience to one another. The Syrians should love the Juvians, for example, as the Agamemnon to Pharaoh. The Juvians should respect the Syrians, or the Stabians, as the Abitur of our son, who glorifies the Pharaoh. So in that way, we must understand that in this hidden, or galvanized context, We cannot simply pick our vote and answer freely in this, but if we see that it is fully required, and as the text of the Council really is so eager to do it, the text of God does not want to be really easy to say.

[39:41]

Anybody will simply say, Oh, me who gave you liberty to do anything for God's sake, therefore we play down God's words. That is not holy. The point is to make your father to be busy, to make obedience living, and whatever else happens, should happen. But I think we can even say that in our own experience, the ecclesiola of the monastery. The more there is this getting together in this spirit, in this, as I was saying, the order of the Holy Trinity, the more, therefore, we call it a spiritual unity, the more so it is of a spiritual harmony. The more one can say that this body is capable of developing

[40:47]

Really, as a whole, this sense of skin, sensuousness of them. What a beautiful thing it for example is. You talk about it, you have to talk about it with, but in the way in which we should, you know, we have to work on what that says, as a community, to see that in this, in this, in this realm of all this, I mean, see that the sense of faith and of Christ, there is an instant feeling the sacrifice of the lyricist, which is indeed the problem of a life in which our faith binds us to the former image of charity.

[41:41]

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