the clergy would be closer, to say, maybe have a cloister of their own. And to that area of the clergy, guests would also belong not only in their private rooms with private baths, I think that's necessary today, but also a parlor, a room where they may talk and smoke. I think that's very important. The clergy in that way don't have to be subjected to the rigors of humanistic discipline. They don't want to. But a room where they can, you see, just be themselves would be, I think, very good. And then of course there belongs to that also we have that special room for the clergy guests or let us say clergy guests area. There also belongs a place, a chapel of some kind.

[01:03]

And now we had planned, I had injected that idea In that connection, because to have a special chapel for the clergy, in connection with that clergy guest cloister, opens also other nice prospects, which again are completely traditional in the monastic life. And as you know, the Middle Ages were great in processions and the system of collecting first together in what they call a ecclesia collecta and from there in possession going to the real central chapel there is a thing which also to today's liturgy you know it's very much emphasized I might remember those Palm Sunday Ash Wednesday yeah there's all the say the candle masks you know and so on then the wonderful

[02:09]

Possibility, you see, for that matter also of sometimes having a special Statio at special days, having the whole celebration, the whole celebration at another place, at another chapel, as, for example, on the Feast of St. Chrysostom, or on the very Feast of the Presentation, or the Purification, which is much more... Or, for example, on Christmas, you know, taking into account the fact, the effect, you know, that there are the various Staciones. One is downstairs in the crypt of Mary Major. Another one is Anastasia. And so, for example, you have the Midnight Mass in the Big Chapel. and have then the Mass at dawn in another chapel, all these things which open up lovely perspectives and procession, let us say, ostensio things.

[03:21]

And then it is a question which may be left open still and that has come up in the course of discussions, Maybe this Eastern Chapel would not be the chapel that serves the clergy. Maybe there are some clergy who would kind of get goose pimples if going into an Eastern Chapel. Maybe it may have canonical difficulties. The Eastern Chapel, for example, does not have or should not have more than one altar. But of course clergy Yes, Roman Catholic clergy, they want many altars, and they need them, you see. So, therefore, an Eastern Chapel with eight or more altars would right away be kind of a little difficult, which brings up the question, maybe the clergy guests, you know, would have a very simple chapel.

[04:27]

Maybe the Eastern Chapel would be another place that I think would be left open. There's the clergy guest area, in any case, with, we figure, what, eight rooms, a private bath, a parlour, and a, it's not quite often, half a chapel. Then we have the guest area that I would add, you know, that for example the chapel for the clergy guests is also very, very handy because it would leave the things in our chapel much more in peace because again there the clergy guests don't, they celebrate at different times and they should feel free I think also to celebrate. or when they like it and so on. So, the difference there is justified and required. And then comes the guest area. And this guest area consists then of these 15 cells, which we have already built.

[05:29]

And maybe also to that guest area, it belongs then a retreat master's office, a lecture room, A parlour and lounge, a guest refectory in which the guests can take breakfast and evening meal, because in breakfast and evening meal, the routine and also the diet, let us say, of the monks and the guests is most different. And therefore, I think a separation there for guests to have in the morning instead of the monastic breakfast, which on Wednesdays or Fridays consists of a crust of dried bread, you know, a little coffee as a special concession, or a simone is not, of course, but is good for the guests. And I think the need to effectively All should take part in the same meeting. I think that belongs to it, you know, if it should have a meaning.

[06:31]

If one in the refectory right away has two classes of people are served in completely different ways, I think the point has been lost. Therefore, for those things, a guest, a refectory, and then, of course, also the laboratories. The lecture room and the parlor lounge, you know, the parlors. The lounge could be, probably, maybe arranged in St. Joseph's in the downstairs area. I hate to give up that little refectory because I think it's so nice as it is, but that might be the point. But then, outside of the guests, you know, who have a certain stability here and may be, therefore, also considered as members of the community, there is the visitor's area. the visitors who are more, you know, naturally on the fringe of the whole. And to that visitor's area and to that visitor's area belong, which also is the development of our times,

[07:35]

with the cars and everybody having cars and just everybody can drive up anytime one likes from this place or that place. So there is a much greater meeting area is needed than was needed in the medieval times, visitors area. To that would belong the porter's cell and the porter's office, then a lobby, maybe also a shop, religious article shop and will be in connection with that a shipping room, parlors and laboratory, public laboratory. Now then there is one thing which is still left open and that is one is the infirmary Now the infirmary in some way also belongs to say ideally speaking, abstractly speaking, is to be in that general area where things meet.

[08:49]

There are concerning the infirmary in our discussions say two tendencies have shown. One tendency is the infirmary should be as close as possible to the chapel. Now I have certain Let's give it about there. Because the infirmary is populated by sick people who are not, of course, are dispensed, you know, from the chapel. These sick people either are so sick that they cannot move, and then even the vicinity of the chapel doesn't help them much, or they are so that they can't move, and then a distance from the chapel wouldn't interfere either. So the infirmary, on the other hand, certainly is the place which has to be accessible to the doctor. It is a place which does not fit into the ordinary routine of the cloistered life. It is a place which probably has to be close to the kitchen because special things have to be prepared.

[09:56]

And so it seems to me that the infirmary moves kind of into that area where, let us say, the mixed area, but I say ideally speaking. That infirmary, which maybe consists of a ward, maybe there are some private rooms, a little kitchenette, the doctor's The novitiate, as I said already, is also one of these places, of course, which do not quite fit into the However, it seems to be that, ideally speaking, the novices should be in a, let us say, remote place, close to, as close as possible to the spiritual center. You're not a part of it. There is another area in which offices, where offices are located.

[11:02]

And then, of course, belongs generally, to my mind, into, say, the porter's area, or maybe the visitor's area. Offices, in these offices, because they are, say, the work has to be done of the officials, say, the palm things, and the bookkeeping. and piles are being kept, maybe also a printing room. So all that seems to me belongs more into the general vicinity of the visitors. And then finally we have a service area. And in that service area we have, that belongs to the laundry and the vestry. And other shops. Tailor shop, you know, with vestry. And also carpenter shop.

[12:04]

And general storage. Depository. And another one is wheelhouse. together with the garden and so on. So, there is another, you see, and that may cover probably all the various areas. Now, the question is, that's about, you know, what I wanted to say in order to set And now, of course, we're approaching then the practical things. One thing that I haven't mentioned here, and that may be, but I may still see we have the idea of The idea, the vision, and that vision takes place also on a certain spot here on this earth, and that spot certainly has certain naturally given realities, circumstances to which we have to adapt.

[13:24]

in one way or the other, of course. And there is here this place, you know, for example, the various elements, you know, which come in. And there is first, of course, we have to take into account the things we have. Then we have to take into account, say, the question of the where and how do the main lines of the area, how are they? See, what are the, say, the layout, the natural layout we have to deal with. And there we have seen these east-west axis, you know, which are natural in these various roles of communication that we have here. and pointing east-west. Then there is the consideration of what are the directions of the view, the view, and that is also outlined here by Fr.

[14:25]

David of Huey. And then we have the axis, which are these three parallel lines, banks, you know, which go here and which also are followed a certain way already by the present chapel, by our building, St. Peter's and St. Joseph's. Then there is the question of the winds and wind direction. What kind of wind are we exposed here on this place? There's the south wind, you know, with bringing rain. There's the winter storms coming from the north and the northwest. And then also the question of the light. How does the sun, you know, go? Where does the sun rise? Where does the sun set? And so on.

[15:25]

And what does that mean for the relation to that thing? Then there is the very important circulation problem, of course, this circulation. Circulation of monks and guests and so on, and that here, too, is shown by Fr. David in a little completely idealist abstract scheme. I mean, there's not any attempt, you know, to propose any ready-made architectural solutions, but just the kind of idea. And then we have the location of certain important areas which are already determined. And there lies the question, what do we do? How can we connect them architecturally? So what is there? So that are the various points of view that arise from our, let's say, earthly conditions here. So, that is all I wanted to explain this morning.

[16:31]

Now the question is, what do we do next? I mean, we have now a very long session, maybe we are all exhausted, maybe it would be good to have a kind of a recess, you know, a little, and then maybe think it over, and then get together, and then maybe, you know, it forms your own ideas, you have some ideas about how to, for the practical solutions of it. also have several ideas. There are several ideas that have been proposed to it. Maybe in order to sum up the whole thing, one could still bring out the following. In dealing with these various factors, taking them all into consideration,

[17:35]

No concrete architectural thing has arisen and I think could not arise, should not arise from our part, but two general solutions have been suggested. The one solution is in following all these conditions that we have touched, One solution is to try in a, let us say, in a way which one could characterize with the key word, house of God. And the other one, which one could characterize with the key word, city of God. House of God, city of God. Both those, you know, of course, have the, and should have lots of the, or let us say this way, The House of God would be the idea that the whole thing, you see, would be one compact, continuous architectural structure.

[18:46]

And that compact architectural structure would reflect in its order this line of approach and this degree of closeness or centrality to the sanctuary that we have just pointed out. That means that that continuous structure, architectural structure, had and starts with visitor's area, you see, comes from the visitor's area into the guest area. This place, of course, . From the guest area goes into the mixed area, with the refectory and the chapel. From the mixed area goes into the most area, which is the closest to the chapel, and then finds its center. What way that may be done, I don't know. Either, let us say, geographically central or ideally central.

[19:53]

I don't know if there has to be a center in the chapel as the dominant figure. but then one compact structure, let's say, the whole thing, let's say, under one roof. And then the other thing that has come out, you know, is a free arrangement of various units around the, in some contact, or around, you know, also the chapel as the, say, dominant figure, but with various units, say a sleeping unit, study unit, library unit, and refectory unit. And now let's say shop unit, then clergy guest unit, and then here St. Joseph. In these various units, it was, say, in a certain way scattered, connected with, how would you call it, path, covered path.

[21:06]

But all then surrounded, thus they taken in, gathered together, which would be to my mind absolutely necessary in that case, gathered together by a strong enclosure wall. So that there is the idea that arises this is the city of God. though it is maybe not necessary to have a physical wall all around because there are some as the area back where the trees and the long slope, you know, form a kind of natural wall, you see, towards the surroundings. But so that is really taken together. and put together, because otherwise a kind of scattered scheme, you know, would, to my mind, would be very bad in order to not express really the idea that we want. So let us put it that way, you see, that kind of ideally these two things, you know, either

[22:15]

There are, in the real, I mean, workings or thinkings of various members here of the community and so on, there is also compromised solutions, let us say. But on the whole, it comes down to this. There is either a compact structure or there is a kind of a more structure, the arrangement, so to speak. So that would be it. I think then we have everything. Or is there anything that is still missing or so on that we should mention in this connection? Now, then, shall we have a little recess now?

[23:17]

Maybe it's there because, you know, something drives you there. A few things, you know, still. I think we've set a time for the recess and for our next getting together. Yeah, that would be good. Now it's now about time for the 12th. Maybe that would be sufficient for this morning. That we have this afternoon. Start this afternoon again. Afternoon. To know. A little later. We have to think of the time of the night. Yeah. The time of the night. Afternoon will be fine, all right. What time do you have to go? Oh, we have a tour on the tour park.

[24:22]

So we have tomorrow morning, but we'll need every minute, undoubtedly tomorrow morning, every minute to kind of, you know, put things together that will be organized out this afternoon. I was going to say, would it be good to, say, take 10 minutes or 15 minutes and then have a half an hour before dinner? No. Yeah, that'd be good. That'd be good. At least we have that. Yeah, well, that's what it is. Let us say we get together again at twelve o'clock in the hour. Is that all right? Yes, I like you very much. I'd say abstract. in the area.

[25:25]

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