Sixty-fifth birthday. It's a kind of date that I'm not in all the whole trailer of him. I don't care what year celebrating a birthday. Celebrating the profession is our birthday. Nevertheless, it's... day on which one realizes with great thanksgiving the gift of being, the gift of existence. Thank you, God, that I am. I am. And that is, of course, the great privilege, unique privilege of man, of a human person, to be able to experience that, the happiness of being, of existence. It is, of course, possible only if we realize that all being is crystallized, loved by us.

[01:15]

Instead, therefore, every drop of this precious material, so to speak, we offer it up to God as a libation. All that are things when man is able to realize the gift of being and do that only in the same moment also. It opens up to him the possibility of reaching back into the past and reaching out and stretching. of self-knowing desire for the future. So the moment and the experience of the moment, had the experience of the moment, for us carries that The past and the future.

[02:18]

Past, present, and future meeting in a game of fullness, made together, the fullness of being. And that is on a summer birthday in that place, a day of... remembering that it was a day of looking forward into the future, wait for a remembrance and to long. So all these things I see that you take part in this day. would love you to to participate also just in this for yourself you know being this experience looking back for me is a god a gift of god and a very happy thing is that uh

[03:22]

not the clear and beautiful light of a happy home that is a gift, you know, that one cannot be grateful enough for to God, not made by us, simply given. Out of that comes the blossoms, as it were, that wonderful possibility to To experience love, which is so basic in our entire life, especially the life in a monastic family, be able to experience love. To me, I consider that as one of the greatest graces that God has given me. Another one is actually in connection with that is the gift of faith, the gift of baptism.

[04:28]

Also, again, purely and merely a gift. And there is one thing that to me is just an overwhelming grace to more and more to come to a realization that faith is faith in God's love for us in Christ Jesus. see one, if that becomes clearer and develops in one, then what takes place? That love becomes, that love of faith becomes the womb, as it were, in which love can develop. Love is rooted in faith, and by that really comes to its purity and its saving and liberating power.

[05:40]

That's what I wish also to all the makers of the community for Mount Syria itself. We are a family. There are children born here every day in every decision, in every message that is given, every word that is spoken, in every encounter that takes place between members of a community. It may always be in this way that our faith, which may be at the first and the beginning, was also so evident in my own experience. Faith appears as a law of believing. While then later on it develops into that light, Faith is the manifestation of the Father's love for us in Christ Jesus.

[06:46]

There is the light of the Lamb that is our faith. That light of the Lamb illumines Jerusalem. It's the monastic love. It's the meaning of the monastic love. I think that if one realizes the togetherness, the inner, absolute inner unity of faith and love, that faith becomes really a thought. And love is purified. It really becomes divine, a gift, not something that we stir up with our own impatience, or our own impassiveness, or our own daring. or whatever one may call it. But then it comes also, and that's so important, that this inner unity of faith and love becomes then the power which holds together the past, the present, and the future.

[08:02]

The past in the form of tradition, the form of remembrance. The future in the form of hope, of preaching what's out, of love, the present is in the form of the Eucharist, of thanksgiving. That is, you realize how the, one of the, I can't say the dangers today is that past and future are split. and therefore lose the continuity that is possible. For the monk it is absolutely necessary because he is really so much indeed a creature of God's love that in this love he is able to keep the past and future and the present together.

[09:06]

And that gives peace, that gives the quiet, and that gives the strength, and that prevents us from using our anger so that it suddenly become nothing but driftwood. That's not monastic existence. So let us, let us think in on those lines that And then I wish, you know, so much that the community here, all the members of the community at Mount Seville would realize that, you know, that today more than ever, this moment, more than ever, for the long it is necessary that he is in love and faith in the night, rooted in the past, That he looks for what is open for the future. That at the same time, too, he lives the present moment.

[10:08]

Today, understand, before the day comes. It's really not our life, it's the manifestation of the name of God. I am aware. And what a wonderful thing it is that we, as Christians, we mourn in the birth of Christ, who was and shall and is always the same. And in Him, this name becomes a living reality. Thank you, God, that I am, that I am. Waiting at Lopes, this morning in Lopes. Lord, let us meet after the Sermon on the Ark.

[11:14]

If I may just say something, too, about the Bible, Suleyman, that you're... would be equally attractive. But it is evident, though, possibly, if we think about it and rejoice in this possibility and also in this relation of time, we think it's very, very essential for the monastic life, for the monastic community. But at the same time, we realize that the monastic the obligation of the monastic life in the form of regard, so to speak, There is something which, now, let's put it this way.

[12:29]

In one way, it creates a nucleus, and we all realize that. For example, the continuity of this monastic community, if there are not a nucleus of people who are really down to the bottom or committed their entire being until they are keeping the order of the day, of all the things that go with it. Then, of course, The possibility of the oblate wouldn't exist. The oblate, in some way, lives in, I would say, under the roof. But that roof is, of course, created and cleared, and the walls are built by the monastic vows, by the entire team of holiness of the life.

[13:38]

which is established by them and by who that is. But then again one shouldn't, and it would be wrong, you see, to say now here we are and we are really the columns and we are really the roof, you know, Then again, because what are we as monks, what are we committed to? We are committed to be poor ones together with Christ. So we would just play again against that eschatological missed the eschatological claim, the ,, you know, to celebrate, to realize this. But of course, there's a moment where all these things, now, who is doing war?

[14:47]

Who is doing this? And who is the column? And who has to be supported? That whole thing collapses. It brought the parousia of Christianity. See that in Matthew 25, the end, this majestic scene where those who have done good, the sheep, nobody could be more surprised about it than the sheep themselves. And that is the good thing. There's the danger of what does the thing that we anticipate and consider ourselves somehow automatically standing on the right side because we observe. Then this eschatological openness and poverty is the expectation.

[15:50]

I mean, it is eschatological fullness as a bouleversant, as something that turns us upside down. That is the power of St. John Christi. But because of the law kind of, sitting in our chair of the observance, you know, and looking forward quietly to the moment we were invited to a meeting where we did the practice in May. And it is, of course, about the meeting of the monastic line. We do all these things, absolutely. the world is in that eschatological freedom that Christ, the best resurrection, has opened. And therefore, we don't measure and we don't say, now, we do more than the others. In reality, of course, one considers it in its abstract language again.

[16:57]

It is true that a monastic community is built and has its roots and its firmness, But again, as soon as you make out of that, you know, the conscious privilege of something that you do and take it as a flaw and look down on somebody else, it doesn't do as much. that the real liberty of the stillness is gone. Some way one could say that . That's the day job of the monastic life. Therefore, while, as I say, looking at things in an objective way, considering the essence of things, we truly realize

[18:06]

that the liberty which gives also to the individual, you know, that possibility to expand, you know, under the roof of certain, you know, say, security created by good, what we call the good of service. But you see there that that's the fact. Still, we cannot take that as a titulus, you know, and say, now, therefore, we are more than the others, and thank God, you know, that we are only of them, and so on. ...question we had on the ovarium... This little thing occurs to me about the ... proposed, you know, ... all these things and quietly one sees it as just ...

[19:14]

one of those things, you know, which there is no deeper balance, you know, in which work, you know, art and either of the various people engaged in it. But I would recommend very much to We, in study, have David's proposition. I think he said, and I approve wholeheartedly of it, you know, to approach the thing of the aureoleum, not a priori on the nearly on the basis of convenience, but to approach it from the basis of the rule, without making the rule a kind of law of needs and portions, that's different. But to really discover things, and that is

[20:27]

That happens so often that one really goes into the intentions of the world. One can see that so many as good, you know, as constructive poems come to light. And that is about, so in this, in this program, I think everyone who still is able to find their certain things, and said, oh, why, yes, now, that, you know, would be really something which would be valuable for our monastic volume, I would say, detailed, you know, but several features there certainly are there which should be taken very much into consideration. And the, uh, So we realized we'd probably still take a little time now in the today and Saturday and Sunday.

[21:36]

And for a long time, we have our Brother Benedict Bishop coming to talk to us. So that's, of course, right away. Some evenings we have, so we have to wait until we continue that until next week, however they like to have that discussion continue as soon as possible. Always, you know, think of it that, I think it's one of the main things, you know, I was trying, I must confess, you know, myself through learning that every day is to interiorly overcome and be in peace of Christ in his soul, you know, certain tendencies and certain tensions, you know, that way.

[22:42]

come up at the moment and they are in themselves also so understand the earth we look and consider our own unit prayer at least and so but [...] maybe more and more become conscious that in any meeting like this The general atmosphere must be such that one realizes that we are not opinions fighting one another, but that the Holy Spirit is a kind of general gifts and leads. Leads on those lines which, again, St. Benedictine's rule has pointed out so clearly that the general atmosphere of any such discussion is always based on humility.

[23:47]

What is humility? Humility is not the wrong feeling, right from the start. Yes, I think this way, but I better don't say it, because after all, I'll probably be wrong, or something like that. This kind of, from the start, defeating oneself, That is not the meaning of humility, because that in the end kind of stifles any kind of formation of opinion. Of course, as long as our opinions must be taught on the line, in the direction of the rule that we profess, the common ground on which we But then, you know, out of that, you know, in all communities, it's really not our world. It's not my opinion, but it is one, and this is the word, you know, in which one can absolutely say, in which I feel, you know, that in this way, this is the word that the Holy Spirit gives me to say.

[25:06]

And that then is done that way in Holy Spirit. That is absolutely evident that the one who feels that way has the obligation to speak up. Because it isn't his own doing. It's what St. Benedict uses that beautiful word, reveal. It's a revelation. is therefore not something cooked up somehow, but it's a revelation, something inside, at least that's the way it appears to me, and that comes from above, doesn't come from below. In any such discussion, when we get together, it's so important that we all realize what we say and what we do and the way we feel. We should be very careful that really things that we feel and want to say come from above and do not come from below.

[26:17]

Now, the indication of the difference is, if something comes from below, then there is somehow excitement. That is what we call, generally in monastic language, passion is connected with it. Now, where passion influences the validity of anything that is said in passion has to be doubt. at least has to be doubted. In fact, in my mind, it's that we all are already disputed, you know. It doesn't belong there. And I'm much less, I mean, humanly speaking, we have to have patience with one another, so that one isn't so terribly surprised, you know, or shocked if something like that happens. But all of us say, now, who am I to to accuse the other one, because probably I would be in a similar situation, just as excited, you know, and so on, as demanding, or whatever it is, you know.

[27:29]

So in that way, I think the meeting is, of course, also obviously the question of a community and groups being ready to come together for a revision of life. They must be in itself the general character of prayer. As soon as it becomes something that is rather dictated by the ,, then of course it's different. And it isn't a prayer anymore. And they all should recognize that. You know, it is just in the light of the Holy Spirit. It doesn't fit you. But then also not to be too surprised or too indignant.

[28:33]

Otherwise, it's of course, you realize that very well, in Kanto, expression of the Hiroshima-ness appeals immediately to the Hiroshima-ness in all of North America. And then, of course, there is the tremendous danger that they, the Irish people, they multiply gold in, I don't know, maybe because of some kind of proportion. And then, of course, it's a meeting, the purpose of the meeting is just... We embark on this undertaking to see also our own life in the context of the light of the Council and of the genuine renewal of the Church.

[29:43]

And first of all, it is necessary for us to see the general context in which the Church speaks about the religious life and its renewal. And it is exactly that of the Church. And in the Constitution of the Church, there for the first time also, a chapter is given on the religious life. And yesterday I started just to, it was a survey of this. And today maybe we proceed not to make things too long in this hour, to proceed with it and start from the beginning of the Constitution of the Church, just to get the basic orientation Now I think that's very important.

[30:46]

This basic orientation of the Council and speaking about the Church is to see the Church as the hysteria, as the, in other words, the manifestation, the synonym, the sign, the sign of what we like to call call I be the inner most heart of God. A mysterious day allows us to realize that the inner heart of God is It helps the intention of salvation. We always have in the past, in trying to describe that, we have spoken about the, and used the quotation that we use also in the Torah to not read the Masses after, just after about the 8th Sunday of Lent. of the Pentecost, ego cogito cogitationis, perhaps.

[31:50]

I think thought of peace, not of affliction. That is, if you read the first paragraph of this decree on the Church, you will see that the entire intention of the Council is to show that the Church is the manifestation of this inner record called the good will of God, the absolutely good will of God. And that is so important because that naturally is the source of our peace. Ever since then, or what we call it for, this trust, you know, this goodwill of God, that was the, I can say, many, you know, that God is also meant for you by our Lord when he speaks about the sin against the Holy Ghost, against the Holy Spirit.

[32:51]

This sin against the Holy Spirit is the refusal to accept the absolute inner goodness of God, which is the sin of all beings. And you realize right away that one of the outstanding features of our time, and also of the men of this time, and also of those Concrete individuals that live here together, one of the most warning features is an innate suspicion. That is what Father John, in his Libra Verbum, you know, pointed out today. The importance, central importance of patience. But what is really patience? Patience is called the womb. womb of all wishes.

[33:54]

But what is this patience? Patience is not possible if it doesn't come out, if it doesn't represent a continuation, manifestation of thoughts of peace and not of affliction. Impatience is simply thinking thoughts of affliction. The thought of peace manifests itself in patience. And in that way, patience grows out of this basic inner confidence that what we say in our scholastic philosophy, which is so true, meaning is good. And the basic quality of being I know what we call, Hans said, which is therefore equally an extension with me is good.

[34:57]

Good. And there, of course, has to be a decent thing which is distorted by men and threatened or distorted in the very moment in which a man knows good and evil, as the Holy Scripture describes the evening of the fall. That is an infinity. Good and evil. For us as monks, our lives as monks, what is it? What really is monastic condition? It is query repartions of seeking for peace. And then what does that mean? That is the return to that original one, to the original integrity, a return to paradise, however you may call it. That is the inner, that is the true inner tendency of the mind.

[36:02]

And this longing for peace, a manoeuvre at the monastery without this long focus. That, of course, is based on faith. That faith is the faith that our Lord announced, the glad tidings as he came, he announced the glad tidings of peace, as the Acts of the Apostles say so clearly. And he said, I don't give the peace that is the world knowing, I give my peace. And this my peace is really the overcoming of this duplicity in the absoluteness of this love for them. And that is the mysterium of the Father, and that is what is pointed out so beautifully in his first paragraph of the Word. They are the middle of the Church.

[37:05]

The Church is an instrumental part, an instrument of divine peace. And it is therefore the realization, the manifestation of the innermost thoughts of the heart of God, which are the thoughts of peace. That, for us, is so important that we, as long as we see that in that context, then also the whole suit of religious life is based on that. So, to the council, as you know, First Susan explains in relation to Father Sodom, who are his spirits, kind of exhorting what we call the Uberchurch, the real, magnificent, majestic Uberchurch, the whole chapter of the Church. Where is the Church rooted?

[38:06]

In a mysterious part. It is what we call his servant, isn't it? Before all ages. In the starting of the eternal Son, he has chosen us. In him we are chosen. They are our own. And then the Son appears, and he appears as man. And this is my distinction as a man, records me, self, God, people, everything before anybody's eyes. We can touch it with our hands, we can see it with our eyes. And in the evening he entered that deep silence of peace and serenity. But the moment in which he was taken captive, led to the cross, oh, that is patience. But you see, patience is the fullness of that peace which derives and comes to us from the heart of God.

[39:11]

Yes, patience. And that is why patience doesn't only have the character of tolerating something, but patience has the character of healing something. That's so important. Patience is not only putting up with something. And not saying anything, that means in an acid way. But patience is that kind of, you know, taking upon oneself the other kind of burden. That is patience. And so that is then what Christ the Lord did. And that is in the Constitutional and the Church poems also beautifully that this very constant, you know, custom is entering into the peace room, the conflict, the life. That that is what is represented then, what is present to us in the sacrament of the stick. And in speaking about the relation of between Christ and the church, the council focuses on that and takes that beautiful quotation of the secret prayer of the ninth Sunday of the Pentecost.

[40:26]

Classic. as often as this Holy Sacrament celebrates the work of redemption is we have acted. And then, of course, the third is the Holy Spirit, the fruit of this work of redemption. And this Holy Spirit has everything in the divine love. He will define you. And that is the life purpose of the whole world of redemption. And that is my sin, you would say, because the answer to it is sending up the Son, sending up the Holy Spirit, so that our new life in the New Testament may be a life in the Spirit, you can't do a glorification of God. Therefore, that puts us right away into a basic context of trust.

[41:31]

And that is the end of it. So let us realize that, and I guess with all, you know, listen to the repeated admonition of Christ, you know, fear not, fear not. That means that whatever we know that so well as we've been, whatever is higher than God, what it was far away from us, immediately be interpreted as a threat. And to get over that sometimes is deeply ingrained within, already the same about a human nature being overcome. Things and wounds have been inflicted upon us in the past, and before we even knew it, the wound was already inflicted.

[42:41]

But all that should never have in any way discouraged us. or bring us this kind of fear and knowledge, it's all impossible. No, Christ opens a new dimension, and that new dimension, the dimension of faith, and this new dimension of faith which is beyond all analysis and beyond all Cutting up, you know, the individual and looking to see how he's inside, how he's there to be honest. Faith is your strength. It's faith. And the faith of God leads us to a new glory. That leads you to salvation, to healing. into that fullness of integrity of that is what we should take right as one of the main activities. themes of the Monastery of Milan, by saying very clearly, and we can see how deeply the Holy Rule is rooted in Holy Scripture, that is really, in some way, an extension of Holy Scripture, or a reflection of Holy Scripture, because the theme is peace, and very departure, seek for peace, and strive for it.

[44:11]

I wanted to just point out, I think you all realize, the gift of God's grace, the grace of this long way and this kind of road, just the right things. That's what Father John tells me, and I think you all feel that that's true. the way that we had Stokestein there. Imagine when we even set out, you know, on this week. It was this terrible north-west week, you know, and that brings the poor Arctic business, and I saw that the old public, all the papers were full of forebodings and of prophecies that this was going to last for four weeks, you know.

[45:29]

But you're truly, you know, in this kind of habitual attitude of little faith that it's probably going to happen. Life's case could just kind of be it. You think, you know, we just wandered there. So that is a great matter and rejoicing Thanksgiving. Then another thing which is very much of our heart is Tony Ciccariello. He didn't appear, but he came to the hospital and they would let us know if anything. were critical of what happened, but nothing came, so I got in touch with him yesterday, and I thank God he's really much better, and he's allowed now to take food and make a breakfast at the moment, and become, perhaps even at the end of this week, still it would be a nice thing to put out a little card, you know, and have us all sign it and send it to his home.

[46:44]

The day after night is then a liturgy meeting, properly inaugurated by special vocation liturgy. So that's that on the good path. And now, let us just maybe continue a little. If you realize, we put out a little sheet, you know, for all those who are interested to find that name, to get a copy of this edition. I must say, it's interesting. That's very good, but you don't have it at the moment, you know, so... You will have. And then the prior thoughts in just to substantiate yesterday's remarks on the chapter of the Church and the, I would say, the roots of the Church, you know,

[48:04]

Foundation of church as a mysterium. That's the guiding principle of this whole chapter. The church as a mysterium is rooted in the agape of God, in the agape of the Father. There is paradise. There is the root of the church. And therefore, that unfolds then, and that is what the first three paragraphs, three, four, two, three, four, indicate, classical paragraphs really, so wonderful to kind of bask in the sunshine of this doctrine. In the first, the Father, Son, and Holy Spirit. And I will just to maybe read, so that it rings in your ears, you know, first the anchoring of the church in the park by an openly free and mysterious decree of its own wisdom and goodness.

[49:17]

That is the, of course, that's here is the keepers, the decree. We call it, as you know very well, Concilium salutis, no tool that hides the highest virtues in German, the decree of salvation, which they mean in English. the Concilium of the Father, which is the womb of human history, is the root out of which history, Anna's history, living since develops. And this is then rooted in his own wisdom and goodness, the Eternal Father, created the world And his plan was to dignify them with the participation in his own mind and life. OK? So that's beautiful that that is stated here right at the beginning.

[50:22]

Not in this way, not to do something for God. No. This beginning. Teaching of the Council starts from above. It doesn't say, first starting by telling man what to do, what the first thing is, what God does for man, what he plans for him, what he makes there for the creation of this planet. His intention is to dignify man. with a positive dictation in his own blind love. And of course, everybody sees why. Well, it's beyond the reach of man. We as creatures cannot set out on our own to participate, but this is the matter of the person, not by a person, but the matter of the heart of the person, who out of his own free will allows them to participate.

[51:24]

own divine share with his own divine life with me. And then as you realize that too, that for us as a community and here, like our Savior, there is that what's always going to be our beginning foundation on which we try and still try to build our entire life. not for us the first thing to do things, you know, for God, but the first thing for us at most is that in our openness and readiness to see, you know, what comes to us from God. We are, as long as we are in that way, signs, sacramental signs, through which God's goodness, God's gift, God's love for nature, then it's time for us. And that is the first state of divinity. And this whole paragraph, so beautifully, number four, the end of it, you know, this particular chapter of this decree on the church, Father, Son, is filled.

[52:43]

When it ends, it ends with this sentence, Thus the church I put. as a people made one with the unity of the Father, the Son, and the Holy Spirit. Such a beautiful second statement comes in our names. The church shines forth as a people made one with the unity of the Father, the Son, and the Holy Spirit. That is the church as mysterious It means as a supernatural society, community. Notice that the research, you know, is kind of human efforts, not through the Tower of Babel, but the Jerusalem that comes from above, and which is on high, and which is our mother, is that Jerusalem, therefore, which we see here every day on Thursday.

[53:46]

Even for the characters whom it means predictors of meaning, it don't hold on me. I rejoice, and I was told to go to the house of God. But this Jerusalem definitely is the city which the saints found above. The dawn for the barber and the bride is for the bridegroom. all that you realize right away, this is on what we call the contemplative level. See, it's on the contemplative level. We can also say it's on the ontological level. Put it that way. And there is our, and our whole life is not simply this, to reflect, to sink into this being, this gift of being. being the bride of God, God, the husband of the church. He is already in the Old Testament.

[54:50]

That is really what we call a church as a Mysterium. When we speak about Mysterium, and when the Chapter Council here speaks about Mysterium, let us always, always, when many of us see that Mysterium in our modern life, to a great extent has taken on the color of an intellectual Mysterium. Mysterium to us, the modern people, they often think that mostly it is something, a truth which is hidden, or which is beyond the reach of the human nature. That we call Mysterium. Now that, of course, that is an aspect The concept of the Mysterium is by nature scripture, development of the Old Testament, and it is water. And it is the mind.

[55:51]

The Mysterium belongs, as we say theologically, to the sea. of signification of the agape. It is, as it were, it is a concept, mysterium, in that way is a, what you call it, a plant, you know, which circulates, which belongs into the whole field of adhesion and of contact, you know, with the agape. The agape is the sun. Mysterium is one, the way, not the manifestation. Why is it? Because, you see what, Mysterium is not only beyond the intent, but Mysterium is something which is also beyond, let's say, our human power of achievement. Mysterium is something which cannot be realized by us, without also the reach of our, of our will. It is in that way, however, not something which threatens her, but something which is a character that makes accessible the diviner, that love that comes from above spontaneously.

[57:10]

And God cannot, the Father cannot put that force into it by anything, by any human argumentation. In that way, we agree so much with the initial, let us say, intuition of Luther, who saw this and for this, just for this reason, you know, was so eager, you know, to put faith first as the basic way in which we receive this. And that, of course, absolutely true. Only that for us, faith is in itself, not only in the intellectual act. Something, again, I would say, only in the ontological life. That means it cannot be separated from its root, you know, which is ,, which is the effect, and which is the acts, to which is the acts. So there is this . The first thing that this decree here states, and which, as I say, is for us a violent one, is that we couldn't live a life of stability in our vows and all these things.

[58:31]

Our vows are acts of strength. Our life of stability can only be lived if it is rooted and grounded, you know, in the agape ground. Therefore, in this, you still, this church has a still as a movement that which comes full from the side of Christ, the Son of God. So all these things point into the same direction. And therefore, we hear that and we feel that by way the consonant text continues to say that in this its intention, God the Father never abandoned men after they had fallen in love. But that is also so important that this law that is here, This intention to let man participate in his own life was not, as it were, simply an only stop at the moment in which man failed, but continues an eternal law of the power of God.

[59:46]

Eternal law. It has to lead me to the tower of God. It's not something that is offered here now and offered to me, but as soon as you want it, I'm through with you. It's not the case. It's not the case. The divine love is stronger than death. You see, that's the meaning of this word in holy scripture. So in what those words carry life. Here the treatment is stronger than death. In this case, stronger than Adam's death, stronger than Adam's suicide, is that you deem him love of God. And therefore, Caesar is the author that helps to salvation in anticipation of Christ, the Redeemer, who is the image of the invisible God that's firstborn of every creature. All the events before time again, the father foreknew and predestined to be conformed to the image of his son, that he should be the firstborn among many great ones.

[60:59]

That is the eternity of God. That is the rule on which we proceed, our obligators. And therefore, he planned to assemble in the Holy Church all those who would believe in Christ. Already from the beginning of the work, the foreshadowing of the church took place. She was prepared for, in a remarkable way, throughout the history of the people of Israel and by means of the old covenant. In the present era of time, the church was made manifest by the outgrowing of the Spirit At the end of time, she will achieve her glory is fulfilled. Again, this sentence is so full of darkness. And at the beginning of the history of mankind is writing it throughout the history of the people of Israel. Poor scheduling, the outpouring of the spirit, and the glory is fulfilled.

[62:05]

Those are three things. And by that also the culture of wire work stands clearly at the church at this moment, you know. This, then, is because, concerning the Aries groups, we are looking forward to the preparation for the retreat and then also during the retreat I think we should have Two things in life. We all realize that this, to just pick up the thread of this morning's bell boom, that it is the Holy Spirit who works in us and through us. And naturally, the Holy Spirit has its ways, kind of, its own kind of, you know, look what happens.

[63:11]

The Spirit is, the Holy Spirit is, hands and sits. Organ, the heart. Therefore, it is a spirit that dwells in man of the heart. And therefore, it still needs a certain intimate fear of mutual understanding, mutual acceptance within a relatively small circle. On the other hand, the Holy Spirit is universal, once the Holy Spirit of Christ's mystical body, just as we have the Church, composed of the local units, obligation, We have been all together at the Ecclesia Olympia of Sardis. Swing somewhere or three in the monastery.

[64:14]

And that was the problem that we were kind of struggling with yesterday night. And I would like to emphasize this morning it would be In looking for a solution, how one can combine these two, the same group and the whole, I would regret very much that in any way an element would creep in of suspicion or an element that gives the appearance at least of controlling or of this operation would be a fit. So I would say that in the group, in the smaller group, the individuals should have that complete freedom, not so in things personal, and not with the feeling, you see, that now there is one here who is in charge

[65:28]

who we talked, I think it was yesterday, caused certain misgivings on the part of several members of the community. I can easily see how that could come about. It would be good, I think, every individual should always be free to have something invented which he may not want to be. and brought to, in many ways, the attention of the superior and somebody else. He may be free to do so, but that should be respected. We have this eminence there, not so in the rule of those. It's, of course, a different story if we move as such on it after the celebrations are done and kind of see now and look into it now what is here important and what should be brought into the larger context of the whole community.

[66:45]

It may be cooperating and preparing something that might even serve as material for a court in which this kind of coordination can take place. So that's one thing. I think we need this element of freedom and of complete competence and trust. and also respect for the individuals beside them. Personal protection, they say so. Then on the other hand, Another element that I think is very important is that the Holy Spirit, as you know very well, works from within, works therefore through personal persons, each one who is involved

[67:58]

And very easily, in that way, the workings of the spirit may be hidden for a time. It may also be that one still feels very much, maybe expecting too much, feels very much the limitations somehow, and very often just when people, when human beings, meet with the intention of meeting on a deeper personal plane. Then, of course, it also becomes very manifest how limited we are in this field, how difficult it is, really, because it isn't clear, it doesn't manifest what we are in this state of things, this in-between, Christ, first and second coming. So there might be disappointments.

[69:03]

very often one always says marriage is a cause that can really never be fulfilled. And that's in monastic life and community life that is also the case. Community life in that way also is lags behind the expectations of the individual, necessary. Therefore, also these meetings, as we have seen in the past, may be accompanied by disappointments, may meet obstacles, may be unsatisfactory, one or the other way. And we have to be set for that, and we should by no means spend, if we meet these obstacles, give up. But always keep on.

[70:04]

Not to be discouraged too easily. And especially to then not to kind of share this discouragement too easily and eagerly with others. Sometimes people, we all find ourselves in this situation that we are possessed by a certain eagerness, impulse to share our disappointments in some way. I think very often in these In such sharings, a lot of savageness, a lot of crime is involved. Looking and listening into oneself, one can see how sometimes one feels marvellous that one is the only one who really reaches to the bottom of pessimism.

[71:10]

One pitch, not the other. I'm pretty sure the others are not as deep. That's very obvious. It's the case. So I would dismiss here, you know, what we are trying to do is a kind of a tender plant. It needs, you know, much water. So it needs that. It needs that care. It needs water. That's why I would Just ask everybody to be very careful not to be too easily disappointed, so give up and also then spread unfavorable reactions or difficulties. in the community that does do this with a lot of living water that's necessary.

[72:18]

And then I'm sure that we, after maybe many initial difficulties, also misunderstandings, that we overcome, I think, then the result will even be better. Nothing is given to us without thoughts, no clothes, so the thoughts too will have its thoughts, but we should always in the bigger and greater hope overcome and see that's really the Holy Spirit works. That's what this means. Very good. that has itself the Holy Rule, but we probably, I hope we get to all these things in the course of these meetings that we are going to have.

[73:29]

But there's always a good opportunity with the chapter of the rule is read, you know, to say a word of thanks to the guests, those who are in charge of the guests, in our case Father Martin and Brother Sebastian, who were both really do all they can in order to make the guests feel at home. I think it's for the whole community, it's a good feeling that there are brethren who are in charge of the guests and the community realizes that they really show all humanitas to those who come to us. It's a blessing for all of us and we all participate in it. So today we give our thanks to these brothers.

[74:35]

Then in connection with that you realize I wanted to just call your attention to Father Peter who has come here to stay with us and to stay for quite a while, certainly a month, because you can see how much he has, evidently, all the things he has gone through down there in North Carolina, the place that he is starting. and really in labor and in tears. So he simply overworked, and the result was this sickness he has now, the shingles, the ends of the nose, state of no inflammation. So it's something that is very painful and doesn't give him a right rest at night so that he cannot really, it's difficult for him to recover from this, especially as long as he is under any pressure

[75:52]

And of course in a little place like down there, the Mother of God Monastery with the Ku Klux Klan around and all the pressure that is there, they made it very clear to them that they had their eyes on him. Now, what that amounts to practically I don't know. evidently still such a strong feeling there in this question that its own attitude in the racial question is of course in itself a tremendous cause for tension all the time. Then the struggle with the daily needs of the monastery for simply for living, meals and all these things. He just couldn't recover there and I think you all realize that and I feel very strongly that Father Peter has given

[77:05]

so many years here to the monastery and to the young ones as a novice master simply has a right that we at this moment that we really come to and do what we can to help him. But I must confess it makes me very happy and grateful to God that we have this opportunity to have him here under his roof, and I'm sure that you all share that, that you help. He is, of course, very, very weak, and even prolonged talks are still the source, too, of exhaustion for him. We have to take it easy also with visiting him at this moment. The best thing is to be... He, of course, looks forward to browsing around in the library very much, but otherwise the rest at this moment is the theme for him.

[78:13]

And then there is another question I just wanted to... to touch upon, and that is the question of our office and of the English. I understand completely that if a feast like the Transfiguration comes along and members of the community have the desire, maybe we could have sounds there in English and so on that would add certainly to our celebration, but with the very outspoken attitude, which again, you know, just the other day had been conveyed to me in another letter. From Rome, concerning the use of the vernacular in the choral recitation, the policy, our policy simply has to be at the time that we don't make any further move in this direction because that would be simply angel the face going openly against the express, explicit not only wishes but directions of the

[79:36]

the highest ecclesiastical authority. I think it would be bad for the community. So I would invite all brethren that we take this as a real test of our inner obedience, of our devotion to the Holy See, and then also in some way not to get into an attitude in which certain things and certain ideas which get a certain hold in themselves are good. pushes around and caused, one could say, the dikes to kind of break and to cause a kind of flood all over the place. That would be simply the end also of our community life. We just couldn't exist as a community.

[80:39]

under those conditions. So living in community, it simply is required, you know, from all the members of the community to agree to this decision and such, just as the We have to take our orders from above and so on and so also the members of the community have to fall in line with that and do it in a good spirit. Not in the spirit of complaining, not in the spirit of sighing, or of criticism, critical spirit, but in a good spirit. There is, of course, in the church, there is a strong tradition of Latin, and the Holy Father simply judges that at this moment things are going too fast, and that we should rather take it easy and put the brakes on it.

[81:51]

You know, if one leads, if one allows certain ideas to just even the certain animosity against Latin and the use of the Latin language in public worship can develop, and that wouldn't be good either. Latin is, for us, in that way, not absolutely a foreign language, labelled that way, and therefore something to be rejected. We cannot do that. It is too much ingrained in our entire tradition, and it certainly would be a great loss, I think, although I'm all in favour, especially for a monastic community like ours, community of lay monks and a community of what they call vita simplicio to have the office, which is the expression of our interior life, to have it in our mother tongue, which is in itself also

[83:11]

a tradition which really is the general, let us say, the primary layer in the whole Christian tradition. But still it would be wrong, for example, to take and understand the present kind of opening and a certain decentralization immediately in the sense of an individualism which then, and also sometimes a nationalism which simply wants, you know, put, you know, then its own wishes, you know, absolutely stamped with it, the entire ecclesiastical life. We can't do that either. Catholic life, wherever it is, it has to have a supernatural, national note.

[84:13]

And the spirit of the new generation, of the messianic generation, is not the spirit of playing one thing against another. That is the old spirit that has divided the world before. But with the messianic age comes an age in which one becomes larger and transcends, you know, these various tensions that are in human life, transcends them in the power of the Holy Spirit, but the Holy Spirit is never intransigent. Not intransigent, let us say, in the universal sense, and interpreting universality as uniformity, that would be intransigent. But on the other hand, the Holy Spirit certainly

[85:17]

doesn't interpret the life either simply on individual terms, an individualism which doesn't give any room to the unity which is then also in the external things, to the unity which is simply given to us through the Holy Spirit. So all those are very serious things, and it's, in my mind, a contribution to the inner life of the community if we, instead of allowing ourselves to be swept off our feet and studiously avoiding anything that would remind of anything that happened if we do these things in a serious mature way and in a broad way and especially at this moment certainly in the spirit of obedience until and then pray and prepare in that spirit for the progress of habits and that the holy spirit may

[86:36]

be able then to use that as an instrument for, we say, a better future. And then we have yesterday, Father, it was just the last thing I want to mention is that Augustine and I were down there and gave the congratulations of the community to Mother Teresa. She was there in all her glory, and we had a kind of a creation there together. We were set, but they have this new set up in the big parlor where the whole community can meet with people coming from the outside. So we were sitting on one side of the grill, and the sisters were sitting on the other side of the grill. I must say, I think both of us, Father Gusten and I, enjoyed it very much, especially the spirit, you know.

[87:37]

They have their difficulties too, of course, but it's really very, very beautiful to see how a group like that is united in love, affection for the Mother Teresa, and how good spirit and the also gaiety, you know, that is there and which certainly showed yesterday in a very nice and encouraging way. I think the man who gave it. A monk, true monk, in great simplicity, and in great simplicity that means unity of doctrine and of life.

[88:46]

How wonderful that is to see somebody like him at this moment going into the heart of, let me say, black Africa and then start there a foundation to prepare a dwelling place where the divine wisdom may one is tempted to say, dance with those who want to follow it. So we are happy to become in some way a part of that, not to be in our own vocation to be confirmed, strengthened, to receive a new fervor from such a man little in stature but big in heart so fits so well to this context and then today we can receive as a postulant our brother John and then we right away proceed

[90:14]

With that, or shall we first have maybe the work list further? But you realize it's a step, one step after the other, so that word may be fulfilled that we heard this morning. First the general word, blessed are those who hear the word and do it.

[91:21]

And Our Lady is the Image, perfect image of that. And it's so beautiful that this, your own oblation this morning takes place under the sign of the woman, Thinu Muliris. Do you realize why? Do you realize that the blessing is with you? She leads you into that habitatio sancta, into that holy dwelling place where then Koranitso, before him, before the face of God, ministra, you serve. That is the sum total of all wisdom. In the holy dwelling place, before him, to serve.

[92:25]

And that's also what you are seeking in some way, what the grace living in you, the Holy Spirit speaking in various ways to you, it's always kind of directed you in that direction. You realize, and we can see that from the retreat, how basic it is for any kind of fruitfulness of wisdom, practical fruitfulness. I mean, in the sense of that the word may be done. How important for that is the ,, the holy dwelling place. One cannot be a rich wisdom and kind of flutter all over the globe.

[93:29]

Impossible. One has to, as we say, settle down. That is of course a process as we saw in the retreat of renouncing renunciation. We have to Renounce, and not by any means, just let us say evil things, but we have to renounce good things. And the good things, I would say, turn us and tear us all asunder than the bad things. The good things in our context, the context of somebody who comes to the monastery, he doesn't just want to escape, but he wants to be gathered together. He realizes that what he wants is to enter into the silence, and the silence is a dwelling place, and it's a dwelling place of that inner oneness of word and deed.

[94:46]

It is the subtotal of wisdom in the sense of the Old Testament. incorporated, visible, made visible, as it were, for us as creatures in Mary, the mother of God. That is the holy habitation, the holy sacred habitation in which to dwell. And that's on your part that demands that inner steadfastness and inner oneness of intention, simplicity of intention. It demands also on the part of the community that this habitation that the community is really sancta. That is the other wonderful piece of wisdom that we learned again in this retreat, that the apostolic effectiveness, let's say the missionary radiance of spreading of the word,

[96:12]

is not possible simply in intellectual way, in organizational way, or let's say in institutional way. But it's possible only through the life which is lived, church life, community life, which is lived at a place by people who just and simply know and realize that they are put together by God's wisdom to constitute a living temple, living temple of the Holy Spirit. That can be done only through this inner intention at least, deep intention of stability. If we always, in everything we do, want to leave a door open, then there will be not a minute without a draft.

[97:20]

And then the draft may become so strong that we are just lifting out the other door. And in that way wisdom cannot work. And what is needed today, as Father Boniface, out of his own experience in one of the most critical reading spots of the world, you know, is what we call laboratory of grace. They place, that means, the concrete way of life which is lived in and through grace. And where the monastery is not only a basis for operation, outside operations, but that is in itself a living womb. But of course that demands from all those who live there a real turning towards this holy habitation so that people and other people too may be able to take root.

[98:33]

If we are not as a community committed then there is simply no soil there for other people to take root in. So what our purpose really is, is to be not to have a monastery where there is this very holy man and maybe in other holy man and there are happy islands as it is in a kind of a, how can one say, a little pool of mediocrity. But it is a holy community, see that? Habitatio Sancta, holy habitation. And the other thing is koram ipso, before him, before him. That's, of course, what the monk intends. That's the light of wisdom. Where is the light that would illumine our day if it is not the face of God, the eyes of God?

[99:41]

And therefore St. Benedict makes that so clear in this beautiful chapter where he kind of puts before us the various steps. And the first step is always this, not to be given to oblivion, to this kind of forgetfulness, but to remember what is this good memory that we have to carry within us the faith, the open eyes of the episkopos, of the good shepherd who watches his sheep. and to whom his sheep look forward and where they look to. and whom the sheep listen to. And then, ministravi, that's the other thing. You, Brother John, that's one of the reasons that fills me with great joy too at this moment.

[100:51]

You know what that means, ministravi, the aboda, that simple serving, but serving what? To remove more and more and help to remove the obstacles for the pausia, for the second coming, where then the face of Christ will shine upon us and we as the wise virgins hold the burning candle of our abode, the light and the oil the faith and the goodwill so that we can let the bridegroom in that moment may be welcome and his door may be open to us and not shut. That is really that great openness that's there in the monastic life.

[101:56]

Now all these things we have again listened to during these days, we have given our inner yes and amen to us, do it, and your being here, you represent all of us. And in you, all of us start all over again. In that inner devotion to and inner intention and determination, to live a life in a holy habitation before the face of God and serve Him. This chapter that we just read of the Holy Rule, we all realize is a very important one. It touches on a point that we have never solved, the famous question of brother and father and how to address the monk.

[103:01]

In the past, it has always intrigued me, you know, the way in which St. Benedict conceives the monastic family naturally. It is the way in which the Church, first of all, understands herself as the, one can say, the third generation. You know, a generation of people who are not involved and not the captives of the concepts and various ranks and orders and prestige questions of the world. but by the power of the Holy Spirit they have been taken out of it. And of course this Holy Spirit is the Spirit of our Lord Jesus Christ who is the head of the church because he died for her. So that is of course another, you know very well that the

[104:07]

political history of mankind outside the church and not in contact with Christianity, with Christ, always swings, the pendulum swings from one thing to the other. We can see that in our days too so clearly. There is the concept of power. There is this power that either resides in... One man, say, that might be an absolute monarch or that might be a dictator, and there might be then a party and all those who participate or kind of try to get their own little piece from that pie of absolutism. And then there is the other thing, as you can see that in the French Revolution, where then the egalité, that sense comes as the other thing, that in the order, we'll see that later on in the anarchist movements of the 19th century, it's still very...

[105:29]

life in many countries, especially in Spain, where any kind of order is simply considered as the beginning of the end. It means as a corruption. We have those movements in the Middle Ages too. an egalite which simply is left to the fate, how can I say, of society, left to the individual, and no distinction of any kind is made. Then we have me in between, we have various ways in which what we call the constitutional, a constitutional regime is being formed and that is then a kind of a certain division of powers and in order to establish a kind of balanced regime in which one factor counterbalance the other so that in that way the

[106:36]

human society may live in a relatively great amount of freedom and at the same time have a certain awesome amount of order and security. So there are these various ways, either it's all one man practically, I mean that might be shared, it might be supported by an army or by a party or something like that, Then we have on the other hand the equality without a distinction, and then we have in between various ways in which a always kind of precarious balance is being tried to be established. Now that is of course in the world, and that is according to the, let us say, the inner law of the world, where in one way there is the the right of the stronger one, there is the law of competition, there is the struggle for survival on the part of the stronger one, there is the comparing, you know, how much power do I have, how much power do you have, I have more, thanks be to God.

[107:55]

All that, you know, this kind of thing. That is simply the way of the world. Now in the church, of course, it's different. There is the principle of the Holy Spirit, and that Holy Spirit means, of course, really, and that is for us so important also in understanding a monastic community. That is, then one goes beyond this vicious circle. Either one power is concentrated in one or in a few, or everybody is his own lord. on one hand, instead of that, or a kind of precarious balance is being introduced because one sees that that is absolutely necessary for the survival of society. But to do something beyond, to make love, you know, and that specific love that Christ our Savior has given to his church, to make that the law,

[109:06]

But in such a way, or let us say make that the actual power which at every moment actually influences life and actually forms it. In that kind of context, naturally, one thing is sure that the comparing, the envious, you know, guarding of power positions and of rights and of privileges has no part. That on the other hand still, this new order of the Holy Spirit does not mean the overthrow of all order. It is, first St. Paul tries to describe this new thing in the picture of the body. where there is one member has this function, another member has another function, and one is the head, the other is the foot.

[110:13]

But in reality, all of them participate in the totality of the Holy Spirit, which as a totality really pervades the entire body. But this Holy Spirit as the spirit of love then does not say, of course for man always given that temptation is true, but I mean that's a temptation to be conquered in the order of the mystical body that there is a head and there is an obedience. But this working together is then not considered now here. Isn't that terrible? You see that I'm just a foot, you know, and nothing but a foot, and somebody else is the head, and wouldn't it be better if I were the head, you know, and things like that. Then it's destroyed.

[111:14]

But the idea of St. Paul is that the body is a fullness. And that, of course, the body can be a fullness only if every member is glad, you know, to be what it is. Otherwise, there is no peace. Otherwise, there is no body. Otherwise, there is no fullness. It just doesn't work. And then in the same time, our Lord's injunctions, you know, that the last will be the first, the first will be last, all these things which turn, what are they? They are kind of signposts that just indicate the direction into a new dimension, a third generation, a third generation of people who are not involved in the... power, competition, you know, of the world in general, but to belong in that way and obey a different law in their own mutual relations.

[112:18]

And that is the law of serving love. And this law of serving love makes everybody equal as far as the service is concerned. It does not make everybody equal as far as the function is concerned. And that is so clear here that St. Benedict, at least that seems to me in reading this chapter, that St. Benedict is careful in one way an order should be there. But this order should strictly be an order of law. And of course the inspiration for this order of law comes from the older ones who love the younger ones, at least who give that love that does not know its own advantage. And that is the source. And this love, which in that way is given, is received then from the younger ones with reference.

[113:25]

See, love as well as reverence are both beyond the categories of envy and of comparing and of jealousy and all these various things which, in fact, you know, disintegrate the order. So St. Benedict wants to establish that and, of course, establish that as a stable thing. the elders, they are elders, that is an inherent quality. The younger ones are the younger ones, and that is an inherent quality too. Still he doesn't want, on the other hand, to accept concerning the abbot, doesn't want, at least that seems to be, I just say this tentatively, things, doesn't want to establish the titular, the title, as a static thing.

[114:28]

But he wants that this inner order is renewed and lived and experienced in the living encounter. For nobody is as such, and in the abstract, a father, or on other people, in the abstract, a brother. The only one who is Father has the representative of Christ as the one who has been elected by the community as the representative of Christ. That is there, that is there, that's there. But the others are in this way in a living, inner, constantly renewed inner experience of this relation. And that is an encounter relation. Therefore, it becomes actual in the way in which these people meet. So if a younger meets the older one, he calls the older one father. But if an older one meets the same person, he calls the same person a brother.

[115:38]

So that seems to me is the intention or the part of St. Benedict. And in that way, to really express this living equality of the Holy Spirit, which does not make the order kind of crystallized and hard. bore matter of rights and privileges, entitles the titulatura that is in itself the seal, you know, to an established order of rank. While here, you know, it's a living thing realized in the very encounter, the personal encounter. Therefore, if a young man meets the older ones, he asks for a blessing.

[116:41]

And that immediately the older one gives the blessing. And what is the asking for the blessing? That's what we call the reverence, you know, it's that inner openness, you know, he is a representative of Christ in this relation. He is for me at this moment, he is Christ. I open myself to him. The relation that actually takes place, the relation of the blessing. And that in itself is a wonderful thing. We know, of course, that a blessing cannot come about if the older one, let us say, does not actually really, I mean, live in the atmosphere of the agape. And it can also not come about if the younger one doesn't live in the atmosphere of reverence. Where there is no reverence, there also is no blessing. That's absolutely clear. The irreverence in its service is diametrically opposed even to the possibility of blessing, because it's then what we call, it's a prophetizing process.

[117:52]

In the thing on the church about the laity, you know, the function of the laity, but perhaps we'll cut that to more. Father Andrew to be happy. I think we are all grateful and we feel it's uplifting and terrifying and encouraging to receive as Father Bertel gave us this morning a word of gratitude that's erected to the monastic community. I think we, in the heat of the day, we don't always realize to what degree we are indebted to a truly communion of the breath. And I'm sure that as a response to this word, our hearts go out to our brother in Christ,

[119:02]

Basil, and that we interiorly, in our prayers, and also in our affection for him, that we help him, support him in that way today, especially celebrate him, hold him up to God, that great Eucharist, that on the feast day at one of the rhythms, always the natural The result is always over in your heart. We thank God for this, our brother. We realize that our battle is in a difficult encounter in this time of transition. We are in a difficult position and many problems are there. Everybody has to carry also in these especially moments of strain and stress the cross of his own character, so he has that too.

[120:12]

It is for us to know in this matter in a really long, I mean, not only patient, but a long and constructive supporting patients that is needed there, and cooperation of the part of all the members of the community. And with that, a whole program is fulfilled, practiced, for which, really, as we all know, St. Bertolt stood That is his contribution, and actually is the great exemplar of the monk, St. Cornelius the Organizer of monasticism and the monasticism and St. Basil the theologian of it, and theologian in this sense that he simply put monasticism into the into the economy of salvation which is dictated and outlined, supported and fulfilled by God's love for us by the agape charity.

[121:24]

His great concern was this, that the monastic life would not be a withdrawal in egoism and self-centeredness and becoming this way an illusion. for the individual to withdraw from the world. But that, in that way, one should, if I may put it that way, remain in the world. But remain in the world, that means in this living exchange of the new world that is animated and filled by the Holy Spirit, and that therefore considers as its meaning the heart of salvation, the brotherly love as it was practiced by our Lord Jesus Christ, who gave us the example of rising and kneeling down before every one of the disciples and washing their feet.

[122:28]

That is, that is, of course, cannot be separated and is the very heart of the synodic life. And that is St. Basil's great contribution to the monastic life, and he saw it as the little ecclesia, as the church, as an image of the New Jerusalem, where people get together, not because they are afraid of the world, and not because they just want to get away from it all, and not just because they want to cultivate their own interior life, but in order to join together with others, in order therefore to realize the commandment of the law, love each other. The way in which the Christians of old always looked at the apostolic church, look how they love one another.

[123:35]

and to make that the center of the synagogic life. It in that way not only remained intact within the walls of the monastery, but extended that love beyond the walls of the monastery, in the works of mercy, for which St. Basil stood, for which his monks worked. That way, this way contribution is to combine the two, the active and the contemplative. a line following the, in the vestiges of our great contemporary, Alfred Bernstein, Steigler, whose piece is today. I was reading the panegyric of St. Gregory of Knudsen on St. Bernstein this morning, and there comes this passage, which I think is so leads into the very center of this whole thing. Moreover, more open, He reconciled most excellently and united the solitary and the community.

[124:44]

These had been in many respects a variance and dissension, while neither of them was in absolute and unalloyed possession of good or evil. the one being more calm and settled, contentedly, tending to unit with God, yet not safe from problem, inasmuch as its virtue lies beyond the means of testing or comparison. The other, which is of more practical service, but not being free from the tendency to turbulence. He founded sales for ascetics and Germanics. but at no great distance from his synoptic community.

[125:53]

And instead of distinguishing and separating the one from the other, as if by some intervening wall, he brought them together and united them in order that the contemplative spirit might not be cut off from society, nor the active life be without the influence of the content, both that life's sea and land, by an interchange of their several gifts, they might unite in promoting the one object, the glory of God. how true that all is, how well it applies. And our good is to remind ourselves of that too, and especially in these weeks that we have so many of our brothers in Christ served down in the diocese, priesthood each year, see them, see the... And of course in the days of the Vatican Council, now this, you know, old

[126:58]

Think about, you know, the importments are very good, you know, very good, but the thing is the balance, the marriage between the contemplative depth and the fruitfulness in that way of action in the service of charity. He's done everything at all. We have, I think, all the reasons to count of blessings. Now today, you see, we have this one, this, you know, all that. But it's expressed there in that. Confidence and hope.

[128:02]

That word is so well. So true. That he. Into our situation. Through Christ. We have. We have. Confidence. You check. You check. You have to trust. And we have access. through countenance, through faith. So our sin call, just have us find enough words to express that Christ is really the open gate into the heart of God the Father. and how that's through his death, and that resurrection is really a full-spirited words that we, apparently, have never done, never taught to me before, but in the

[129:08]

Four lessons of the Sheldon Doctrine today, that is, each of the lessons is chosen, it seems, because it contains the burden of the feast. I shall be your God and you shall be my people. And that word, that sentence is repeated in every one of those four lessons. Nothing is so true that it's the heart of this feast. I shall be your people and I shall be your God and you shall be my people. I in the category of categories, it's formulated by the voice of the bridegroom and the bride in this way. I in you and you would in me. Then Saint John takes that up and our Lord proclaims it in the relation between him and the Father, and between the Father and us, and between him and the Church, between the Father and the Church.

[130:28]

You indeed, I in you. And that also applies to the Apostles. And that is the incarnation. And through the death of the cross, I be you. I am your God. That's what it means. We see that we wait like slaves. But Christ dies first on the cross. And that is the source of power. Fiducia, our trust. That's our access, the open heart of Christ. That's the gateway to enter into the heart of God. And there is our confidence. And there is honesty. And then on the other hand, we, and in us, we have the diastasis and the celebration of the feast of Pentecost. We are his people and skin them on his skin. The spirit of thanksgiving, Eucharist here, that is the way in which we as unity, as people become, become gods.

[131:40]

Such a, that's really the key to the whole mystery. And I think it's also the key for our Christian life. And for our community life. And I think we are just in all these ups and downs, in all these tense moments and moments beyond sort of confusion, we go through the way in which God leads us to realization. I in you and you in me. That is what one might call the essence of the time. I in you and you in me. In a dialogue that is not only an exchange of views, but it's a real exchange of life. I endure, that means I give myself as the incarnation. That's the death of Christ. That is his lovingness unto the end. I endure.

[132:41]

You and me, that is the Holy Spirit, the Spirit of the Resurrection, that Christ announced through the Lord, I lift up your hearts, we have lifted them up, to the Lord. It's the voice of the people, the pure realization, the glory, always. In worship, it becomes, there is the purest realization of it, sacrament realization, In the everyday life, the community meeting, they are the applications. In our old lives, as monks, the relation between the superior and with community, community and the superior, is just that. Faction should be fashion of that. What a tremendous insight, what a tremendous challenge, and what a... what a tremendous happiness, you know, is included in that.

[133:44]

And we realize that also in the these days where we are sometimes in kind of flood and swamped, as they say, by guests, the same to I and you, you and me. We give as community, we give our sinners I in you, we in you, that's what our attitude towards the guest would be. And it's so beautiful to see that how, for example, Father, in the case of Father Ansgar, why man who has lived through a life of disappointments, fears, uprootedness, and which all that has left its wounds, you know, open and constantly and still bleeding and one can see that. And then it comes here, then it is taken in as the brothers, the members of the community

[134:51]

other chosen beyond the Supremes, had helped in various ways, and did not always the easy ways. And then to see that how the soul, the heart of this man then kind of blossoms forth there. And I am here, I said, I am we in you, and he cannot help saying I am you. And it's also when I'm meeting with our brothers in the priesthood, the priests that come here, outside, more and more, year and year after year, we meet the same faces in our family, aren't you being so? a relation which is more than institutional, organizational, it's the product of richness into the heart.

[135:55]

And it is the heart in which that meeting takes place. Where two hearts meet, they walk and say, I in you, and you in me. And that's the beauty of it. I'm sure that members of the community will realize that. Situations arise where certain invasions, as we call it, from the outside bring a certain unrest into the community and members of the community feel that it is apt to cause in the hearts certain worries or, how may I say, certain misgivings. and a feeling of a lack of peace. But now we're here in Montsevier and we're just a kind of a Pennsylvania station. Many people go in and out, but of course you realize people who come to the monastery don't come simply as travelers, they come as living hearts who are looking for a moment of rest, of being taken into the atmosphere of the Father's house.

[137:19]

so is the zine for the father's house that in many ways also eats us up but uh And it is difficult, actually, also for the guest masters. It's so difficult for the mindful, calling the mindful, from person to person, group to group, you know, to decide, you know, can we do this, can we do that, or can we say yes, or do we have to say no? It's very difficult. But I think the best thing for all of us is to work. take these things in patience and always to see the tremendous good which is done by it. At the same time, we also realize that we simply cannot lose, let's say, our substance, The practical judgment in such a case is really very difficult.

[138:27]

Circumstances come and certainly various commitments in this or that direction pile up and they seem to gel even maybe in the course of one week. I understand completely that is apt to cause nicely worries in some hearts or some sects, but let us look at the heart of Christ. infinite generosity which is there through our eyes. The time has to come for God to also realize the needs of the community, and it will end at the end. It's a disaster emoji. But it will, you know. So that what we do now, that's always the I think the important thing is that to meet the situation once, meet it there, hear it, and then meet it with the whole heart, saying the yes and amen.

[139:44]

Then, and really this I in you and you in me, Then it has to take place and then the full blessing of it can really develop. If the kind of murmuring or so on meets the guest, then of course the whole point is It's this, and in that case, that we are not a blessing. And that is what we really are for here in this world. But once there, I'd be a blessing. Aren't you? Aren't you with me? words one the operation and the other in the uh the paragraph from the holy book that we have just read from and we feel that so uh strongly What is needed to pass, especially in these days, is the prouva devotio and the tranquila devotio.

[141:05]

The two, I think, go together very much. The tranquility is a matter of peace. Peace is a matter of purity of heart. The monastic life strives after those things that are guiding values and sustains us. And I must say I was very grateful to Father Claude for me. to conferences the year was yesterday because I think every one of us realized that what spoke out of these conferences was the Pankritas and Puritas the year. an approach to things which is balanced, which is free from exaggerations, free from the over-histy.

[142:11]

He didn't cease wishing and pushing some of the day, but a comprehensive approach to things, quite comprehensive approach to things, also to the monastic life. the course of the developments and the changes of time always have this tendency to move the accents sometimes into directions and then instead have to be corrected again by another movement. I think the monastic The mission of a monastic status and communities in the church is to provide this kind of tranquila and cura devotio. And that is really also the intention of our Father, who may disagree about the means, which that is not really done, so it's not a matter.

[143:23]

has always to enter into the inner intention of the authority, and to go on the side of authority, and then look at things in that comprehensive, balanced approach that is, for us, is absolutely vital. monastic tradition, as the Lord pointed out, it's not a matter of traditions, it's a matter of traditions, a matter of the handling down of a way of life, let's say of a being, belongs simply to the inner quiet sector of the church. That is, today we are always confronted with this question of what are you doing, going to do about the noodle? can be questions which may just touch the surface and not go to the real core of things.

[144:30]

And I'm grateful to Father Klohe that through his, the way he spoke to us, his personality, his way in which we are able to meet even if we're wrong, he helps us in that way. desire and longing we have to keep in the center of things, and therefore to see the whole. It doesn't exclude naturally that we are, and measure when we light the traditions clear yesterday. But therefore I want to express our gratitude to you again. The French call it Caissez-J'en-Vous-Landes, the burning question.

[145:50]

This is a nice French term. The burning question. Of course, we are very close to the truth. This is a burning question. But we must prepare, you know, also in this meeting, and currently we have a pilot, about what we must know, about what the legislation, council, and of the decree of last November means, what it contains, and also the declaration on the front and on the casino. We have to know about it. And we have to then also be clear what is the drought on which we stand at the moment. Yes, I think it's necessary for the whole success in that respect, you know, of this visitation that we are united, all the members of the community know about, rely on.

[146:59]

followed the ground on which we have proceeded so far, our wishes for the future. So maybe we could start that tonight with a community meeting. Then Aditya came. Ladies, your father would like me to help you. The little child joined to help for nearly a day of a bit together. You were father Donald's sharing mother. life and we certainly rejoice in your presence very much and I wanted to extend this morning an official welcome to you as the visitator and our Father Christ and I wanted to thank you especially for the

[148:09]

great joy that we experience seeing you here and the fact that your state of parity makes it possible to come to us, all that is great for us. We are in great joy to realize that it's not easy for you especially in this month before we Congress of Abbots, the material stigma, come to us to give us the blessing of this visitation. It walks in our hearts. We are deep, deep in gratitude. So, Lord, I ask you, darling, in a few words, to begin the visitation. It was a very broad opening. The last time when I came, I had to excuse myself because so many years were gone over without visitation.

[149:19]

This time, I am too early. In August, about three minutes. So just excuse me, I am too early. I was a prophet last time. and spreading my and eroding my gestures, we are pleased to see the material progress of the monastery as symbolized in the new building that was built years ago. It is true that the men were scared that the new building will rob the community of the spirit of simplicity and monastic poverty. But to think that it is also true that the spirit of simplicity and poverty can also be practised in a house of beauty dedicated to the Lord. I think that is quite right, that it is astonishing that today there are so many beautiful new abilities, not only the church, but the whole house is in simplicity,

[150:29]

and not poverty, through seeking, seeking, and I think that it's not against the poverty. If you are well here, so much night, so much sun, so much air, who cares if it's night? It's a little weird two days ago. Well, I came to Issyk-Moor, a capital, away, not To hear what to perhaps you decided, you can decide to get with the Father prior. I came to help you, not to condemn, let me. And I hope that you will have a little confidence in me, and so you will be blessed, Father, blessed, and my study. I should like that everybody comes to me, also those who have nothing to say, and I bless them and speak good words.

[151:33]

That's why I know, at the time, the whole family. I know all the faces, but the names, you must excuse me. There are so many names that I cannot. I have a old memory now, an old man. I wrote last time the vision of the Lucid Capes. She is a great monastic future for Monsignor. The sermons continue in the spirit of simplicity and holiness, building the spiritual edifice solidly founded on virtue. To be sincere, we state that we have been most edified by the seal of the monks and the sanctity of the house. I think the most characteristic in the house is the sanctity. I thought that basically it was so nice to get a son, and spoke, and ate, and drank also.

[152:43]

It was so nice. The spirit of the Christian society is the most correct way of your house, and I hope that it will continue forever. As to everlasting life, no. It's so much finer. The pastor told me that a man like to lose time. But that is so. And it's not more exclusive. But here it is. The third thing that we dress the visitators on arrival with the majestic vista of the beautiful Plinipedians, symbols of their life, and the progress made by the community in the last three years.

[153:57]

The highest compliments are in order for this great achievement. We see here an array of buildings distinctly marked by monastic and modern buildings in principle. Yet with a beauty and charm that seem to bring peace and contentment. Since these works are cooperatively undertaken with the Archipelago and community, we congratulate you for the patience and thought given to the project and pray that it will continue to live its purpose to house the world. In a sense, this achievement is a sign of maturity, the first permanent hope of the monks. Surely, the spiritual roles of the community have received a stimulus so that the literature living next to the extension may be seen to some sense as a domino particle note.

[155:13]

The English is good. It's not my memory. It's the memory of my father. [...] With the new construction and consequent expansion of work, perhaps the natural and supernatural charity of the house must be reviewed in a new way and assessed in terms of expansion. Thanks to our work and purpose, perhaps, we will bring people closer together and exhibit a degree of familiarity with good, blessed charity. It is easy for us to see that this deterioration does not take place.

[156:20]

The same night, there was silence. The indicators have not witnessed the pressures of silence. It has been told that the station is actively sleeping when silent silence is walking. Where the news does not exist, time to prevail in the world. Both the judgment and the silence are the protectors of the light from the world, by which the man believes the world to see God in the closure of his own understanding. would like to see a great accent placed on topics and intellectual achievements. We understand that the present time is an intensive work period, and such topics must step up now. But there are the winter months with most of the time extensive adventures of slavery at your service.

[157:32]

Your library is a true paradise. So many good and beautiful books. To this day, I hope the programs, we are sure, can be worked. Some complaints have been made concerning the large number of recent deaths that have been brought in the community. We understand that the influx of special needs gets increased in the seasonal, and that this amounts to a denied apostolate, fully in accordance with the Community Code. Disawareness is a community problem which must be worked out. We have been told also that with the building expansion has arisen a tendency on the part of some members to visit places more frequently and sometimes without permission.

[158:40]

So the curious must correct this. Let's go from the visitation to the specific question of proper constitutions of the monastery. We are pleased to note that all are aware of this, as we have explained norms for religious according to the degree of religious of the community council are about to come forth from the Dostoyevsky Commission. It is to be proven to wait for these norms. Therefore, the community must think now of the formulation of these contributions and think to incorporate in them the desired structure of the monastery, the law of the life in the world, so that the sultans with life approved and blessed by the Church may receive new eminence. Especially the learning members of the community, as well as social members, must have the assurance of the continued, consistent life which only a group of students can lead.

[159:54]

All the periods and subjects need these objectives of assurance and contentment. Montserrat exists for some 15 years now, and this is time enough to show us what we can do. Should the necessity be arised, even permanent constitutions can be altered by the whole system. All the corrections and suggestions given at the beginning of this Recession, solicitors do not consider any changes that make them to be goodwill for the community. Normally, in solicitation, the practice But there is a case of the vernacular, the hands of the usurpators. We have made known the will of our most holy Father for validity in this matter, and in obedience and reverence for the love and support of the people of Christ, we cannot grant what you ask.

[161:22]

In the case of the vernacular, for complete and complete separation that we have gained from the complication of religious, we are willing to seek this for you. We also believe that the Convention of Mass, which is the record of its name, was passed. We ask your engagement and agreement in the matters of our authority such a time when more such conventions happen. For the Father told me of the moment that his will put patience within us. Six chiefs of this community have taught us that the role of Christ for this peace reigns in this monastery. We have indeed been impressed by the simplicity, openness, and goodwill of all the members.

[162:29]

They are charitable, hospitable, and friendly, and we thank them sincerely for this. For far and ever, as the pride of this status and financial support, so must the pride of the blessed people in Alipuyo, New Mexico. This all stood to us, and we congratulate you on taking steps to split the spirit of Montserrat even under different circumstances. In Rome, we have the complete financial report of Montserrat for the past year, as a part of the brightness of the assembly in order this time. Since the debt can be recovered, if necessary, there is a sale of investments with zero danger. For the inflation curve, we have been assured that the opinion of experts will be solved by a possible sale of bonds.

[163:35]

Congratulations also in order to test behind the scenes. We have reserved the last place of our observation for the most reverend Father of the Commune. He should have been present to hear his presence. We have learned of his education, because the people of the House are so unenlightened and true, and we are pleased to tell you of the fact that your community wishes you to remain in your post at the end. You give your daily assistance at first with the wound, and you still have much more to give then. With the presence of tools that create the dryness, we suggest that utility, compared with those of the other in the administration of the one step, making yourself free from the spiritual things, the problems of the individual works.

[164:47]

The community is especially happy in this appointment of the superior in the presence of Father John. Father and Father, we should be very happy with the knowledge that we have a community so big behind you, and thought it would be very thankful for this wonderful view. Thirdly, praise for us, for the Sanctuary Committee, for the pre-division, for your commitment to operation during this visitation, and also for your genuine belief in the Spirit of God. You are an extreme champion and priceless friend. We recommend our service through your prayers, charitable thoughts, and the ways to pray for us. It's a musical. Sometimes, you know, a musician, when he writes a melody, very, very beautiful, very moving, he writes, come espressione, or come amore.

[165:55]

This melody, which he writes, is sung and played with love, with conspeciality. I should like to write these two words, God the Lord, Lord God, bring it home, and all the life, that you always see what I do with this word, this prayer, this walk, everything what I do, what I say, what I do, come on, forever. All he said is to take this work, for it was successful. He had to take and put the work out. He is the one who works on this nation. Go back. Thank you very much.

[166:57]

I think we can all be very happy here today. I'm thankful to God for the visitation, the way it went, the mistakes of it all. It all was passed through a symphony. and I'm very grateful to the to the community knowing these things, you know, the juridical things, maybe in our situation would be vague and so on, and I think it's good that they are vague.

[168:44]

And it's really true, I mean, in the church, we see that, you know, that in the end, you know, in the end, really, the spirit wins, you know, the spirit wins. I was so impressed by yesterday, our friend Douglas Stearns, while Dorothy appeared late in the evening, unfortunately had to workshop again this morning, very early. But we had a talk after Cognito, which in many ways was very fruitful, and said, yeah, these people are absolutely moved to tears by conflict, it was a revelation. And everyone can't see that, you know, we can't switch one day and look, you know, how many people are there, and then we decide to have a combination of a lot of the nobody's there.

[169:49]

We have no basis, you know, to live on. But it really is a tremendous factor, you know, and especially those who are out by heart without much order and so on, and reflection. It really moved me very much yesterday and it was this relatively small attendance, you know, but still it never... was more to me convincing in a way it was something we ourselves maybe we don't know you on the true science you don't realize it you know for me it's already better you know because I hear it from a little distance by the way when I was the other day on the history on the one of the science you don't get the the real the

[170:54]

effect of it. But it all was the songs, the way they were sung, the way they were accompanied, the prayers, the way they were said, you know, replayed. All that was really a beautiful, beautiful thing. And one can't do those things simply, those things simply only in the mother tongue, mother tongue. So then, and evidently, you know, was clear from what the Alpine said, and also even Father Lambert, by and large, in the end, you know. Bit about of spritzers, you know, quite enough metal to heed the mind, you know, that he opened up, you know, to the present aspect of it all.

[172:07]

And he said it wasn't so very difficult. So after this, when the other primers had read this, I wasn't quite sure, you know, what should I do? What should I rise and give a place of thanks and expression of our obedience and so on. And of course, in those situations, I'm always a little you know, on the wobbly side, and say something about Raul Aguirre, Richards and so on, and then I said to myself, I better not. Later on, we'll be up together with the Spitz. I'll ask you to ask the priest to give my context. And I'm glad to know that's the way we proceeded on the Albert Pines. So anything in the recess of my issue, I don't know what you're up to again.

[173:12]

We were listening to you. Yes, please. Go on. So I don't hear. But he repeatedly, of course, he said, you know, I wish the Holy Father could hear and could be here, you know, and see. the local circumstances. Of course that is true, but the poor old father can't travel all over the world to get all the local circumstances. It's impossible. So therefore he has to make these general decisions, you know, but then with all that we still remain Christian. And that is so evident, you know, the Abbott Parliament, too. Of course, he failed very much, and I think it's a good thing, too, that the attitude the community showed was a spiritual one, in charity, and the wishes were merely and tragically expressed, but not in a way of, you know, cup of...

[174:30]

in a kind of rebellious way, and he said, like that, you know. And I think that's, now all these things impressed him very much. to realize that a community like ours, we must simply under the guidance, the actual guidance of the Holy Spirit, listening to one another, doing things with one another, we must slowly, as in the framework of the Holy Roman Catholic Church, kind of quietly move on. I also would, of course, recommend it. I'm not sure you can realize the difficult position Michigan out of Parliament is in, very difficult. position and I wouldn't make too much first about religious, you know, things we do, or just keep it kind of quiet, not saying, for example, now we asked if the Apple Parliament had to say something, but in reality we are

[175:47]

I think it's all, we have to be very discreet in that, you know. The less is said, the better it is, I think, in this whole case. Personally, I'm not so convinced, you know, that the thing is moving in a good, positive direction. So, But of course, on the other hand, it's also we realize something, too, that this visitation like that is for the community, for the whole community. It's an opportunity to really kind of become conscious, you know, as a community. One's self cannot say that, so if one's self says it, you know, and that we are wonderful and everything is swimming in charity, then for the people who live the everyday life, you know, sometimes it is what we see, the various weaknesses, still it's good to

[177:00]

have somebody coming from the outside, somebody who is able, for example, to compare, or make comparisons. And in that way, Father Lambert was there, he intacted his praises and said, you know, that if he compares a dictation like this, a community like this, with now other experiences, you know, that visitators may get there. It's not as if he was saying there's a tremendous difference in this. He has just come for joy and edification to go through a visitation like this. I'm sure that the effect in the rest will be the same. So, and those things come The little things of, like here, you know, canon law and so on, that is decisive.

[178:08]

But these, these spiritual things come to, that is what amazes us. That is what therefore also appeals to this whole course of Asia. the natural, the slow, you know, kind of transformation of the universe, which gives its innermost self and keeps the blessing of God on it. It isn't a matter of controversy, it's a matter of arguing, you know, arguments, and so on and so forth. It's simply a matter of charity, the whole thing, and the expression of charity. What else is the culture of worship than the expression of charity? So, you know, also The way in which they present their views, their reactions to the habit point, the way in which they

[179:09]

You see, the authority, you know, has happened in the monastery. It does not concern me, it concerns Father Brady, it concerns Father John, it concerns all those who take part in this. I think as we grow, and as we grow in the spirit, in the new spirit of the Second that it comes to the war we absorb that it won't be moved in that direction the less there is the danger of development this I'll come on call this of the retireses No one says what does one say? No authoritarianism, I wouldn't say oh, it's it's a kind of pain or a Everybody goes through that. If you later on get into authority or go through the same experience, it's a kind of spirit, you know.

[180:25]

knowing we all rejoice to hear that brother Jerome has been admitted to a higher profession. We take place on the feast of the Ascension. We take time to do that. Unite yourself to God. Lord, our eternal story's father, also the whole meaning of the monastic life, as explained so beautifully in the proverb, I want it in connection with the just Jerry, frankly, in brief. Just to not lose the thread that we have begun to break from the fountains of the wisdom of the Council, especially in relation to the

[181:43]

Mystery of the people of God. There is that classical paragraph I want to call your attention to, especially paragraph 9 of the Constitution of the people of God. in which it says that the Messianic people, as for its head, Christ, who was delivered up for our sins and rose again for our justification, and who now, having won a name which is above all names, reigns in glory in heaven. Then it continues in three, the heritage of this people, the dignity and freedom of the sons of God in whose house the Holy Spirit dwells and in his temple. Its law is a new commandment to love as Christ loved us. Its goal is the kingdom of God which can be governed by God himself on earth

[182:49]

and which is to be further extended until it is brought to perfection by him at the end of time. then Christ our life will appear and creation itself also will be delivered from its slavery and corruption into the freedom of the glory of the sons of God. You see here so clearly that this again belongs to the essential structure of Christianity as the kingdom of God. The kingdom of God has to be Begun by God. You know why? Because the kingdom of God is nothing but God's action rule. It's only that way. It is to be an apple to say, Bob the Bob. And this... The three things, you know, are always there throughout the Constitution, and I'd emphasize. One is, say, the heritage that means what we have received, and the thing which is completely beyond the grant of any human aspiration, natural aspiration.

[184:04]

That's then what we actually possess and what lives in us and the goal to which we tend. So there are two that are there to want. The beginning is, as we say, a perfect goal. It's a beginning which has been set by God. That is the heritage. Nobody can, out of his own, say, oh, I am so-and-so's son. That's impossible. Sonship is essentially heritage, something I inherit, not something that I make in any way. And therefore, the Council says that here, so beautifully, heritage of this Hebrew, of the dignity and freedom of the sons of God. in whose house the Holy Spirit dwells in his temple, as the spirit of a diabolical doctrine.

[185:09]

In other words, this fact that we are sons of God, this heritage, is something that is actually present. It is not simply a juridical declaration. We are not adopted sons in that way, that we are simply by God's will declared sons, but Through the power, the living, vital power of the Holy Spirit, therefore, through an inner gift, the gift of the Holy Spirit that dwells in us, so that our being sons of God, we owe to the Spirit of God. In this spirit, we require other forms. So that is the, you see, that's the heritage. That's the, how does one call that? I mean, that one, that's something one inherits, you know, what this power has. That's the fortune, you see. I mean, that's our fortune.

[186:11]

Our fortune that we were singing from the Father is the Holy Spirit. And that is the beginning. Therefore, that is the capital. That is the ground on which we stand. We are not simply floating around without an item and without our own, but a beginning has been set. For with you, our place has been beginning. And there is also the accounts, you know, for the in the life of the church, the constant tendency to go back to the origin, to go back to the beginning. Because there, the fortune has been given, we go back to it, we draw from it. That is therefore the constant and essential role of remembrance. Our Christian life in that way deals on through remembering what God has done for us.

[187:20]

But again, of course, this memory is, again, is a vital thing. It's not simply an intellectual thing, but it is something which is sacramental and finds its fullest realization in the celebration of the Holy New Christ. Then it's law, that is what now then determines our actions. This fortune we have received is of course not the dead capital, the Holy Spirit is the vital power, and therefore it necessarily, it goes out into action. The action is the fruit, the of this endowment that we have received from our Heavenly Father through Christ in the Holy Spirit. And this endowment from our action, which regulates, as I said earlier,

[188:21]

And he writes the expression, is the law, and the council being asked, and there is a feature which you can observe throughout all the signal announcements of the council, this law is the law of Christ with which he loves us. Therefore, the law, which is, you know, law gives you direction. Again, it's not simply human law. It's not the law of the flesh. It is naturally the law of the spirit. It is really an act of eating up. of that Lord with which Christ loves us. Therefore, it's the divine academy again. And then, third is the goal, seemingly. The real, let us say, dynamics of that, I think, is a characteristic of Christianity.

[189:27]

If you compare, the other day, when we spoke about Chicago and Saudi, compared etymology, let us say, social theology, which they presented at this meeting. He compared the difference between the Greek And the Jewish or Old Testament approach, the difference is that the Greek considers that way of life almost as a cycle, but as a cosmic cycle. Therefore, the future is the return to the golden age. And that is anyway taken to say simply in cosmic terms or in natural terms. Then, of course, this law of return would end really in a kind of what we call the life of the church would then be constantly a reaction, or the life of the church would be a constant restoration.

[190:37]

That, of course, is not true. But Christianity is different from any kind of political history that develops, you know, in the old arm, in the sacred room. It is open to the future. And that's the future that's not mentioned. Now, the universal kingdom of God, which God has created, as the Council says, which has been begun by God himself on earth, but which is to be further extended until it is brought to perfection by him at the end of time. Then Christ, our lives, will appear in creation, set apart and delivered from slavery and corruption, into the freedom of the glory of the sons of God. So therefore, that is, in theory, Christianity is the prospect. It is, in what can be said, infinite openness to the future.

[191:43]

The eschatological hope of Christianity, in that way, is the completely universal hope. And therefore also, of course, it means for the Christians themselves that in our openness, absolutely, which we have spoken so often, So we have to, within our thing that is in our life too, especially in these days and age of change, it is important that our life, that our life is known, that we realize it, it is based on the inheritance. That inheritance which God the Father gives us, into which we are born. which we have not made, but which we have received. And that is the spirit of the doctrine of songs. And that is, then, of course, the other one is actually love. What is it to say the inner dynamism of our action, of our eternal mission?

[192:49]

Is that love with which Christ loves his church? That means the other. That means the redeeming love. That means the giving love. Not the possessive love, not the aggressive love, but the love that is for you. And then this love is, of course, in the wedding feast of the Lamb. at least by the face of it now, it's a universal event in which, again, it's not brought about by any kind of human development. I mean, all of the evidential powers, again, it is brought about by God. It's again a power of sin. It's again a gift. that give the universe, in particular, the establishment of the kingdom of God, the trueness of the kingdom of God.

[193:52]

But, as I say again, we as Christians, especially we as monks, so often this directedness of our hope towards the future So often psychologically, not from its inner real nature, but psychologically, so often we may lead to a neglect of the present. And they lead to a neglect of the development of the potentiality that again, of course, God had given in creation as well as in his church. So we have to Here we see that the eschaton of good hope is not simply a kind of pretense in which you say, oh, it will all come to us. therefore just sit and wait. That is, of course, not the attitude. We can see that in this marvelous encounter between Roberto Di Nopoli and that old patriarch there.

[195:06]

The sour, the sour hair, you know, representative of women. Now, the hierarchy, of course, . But I mean, there is an absolute, what you mean, there's absolute closeness. Finish. And then you've got your great dangers. And that is, just in Norway, you see a man right there, you see that, that is the real eschatology, and that is the real entry into the kingdom of God, is the dynamic liberating. There's something that was extension, but extension not simply in a geographical sense, but extension also in the human sense. So the unfolding of all the riches of that inheritance that God has given to us. I am sure you will all be delighted to hear that the Albert Pymat has announced his visit to Cape Marteria for July.

[196:32]

You will remember that they were soon there. The visitation after the last three years was really a time in which we would come back to us and now there was first a long period of illness and I wasn't sure if we would be able to do it at all. Now it seems to be much better. You know, they have two dedications. One is on the 11th of July, and that is the Anthems in Manchester, New Hampshire. And the other one is the dedication of St. Mary's, the new monastery and the new church. It also marks the kind of solemn conclusion of the era, era who, as you know, is rather advanced in years and not very well.

[197:48]

and see how the pipe could go there for that, for this celebration. So he said, now we sign it. The Lord asked him to find out. And then after that, that takes place on the 16th of July. So around the 17th or 18th we may expect him here. That, of course, you realize it's a very important thing for us. I think it's very confidential. First of all, I'd say that I'm really delighted to have this prospect, this possibility. I'm sure that this visit here will help in many ways. It will also bring you into a very concrete and first-hand contact with the situation of a monastery here in the United States, and then also in a very specific way in which we have been trying to build a community

[199:01]

as a community of monks, that means not as a religious or cleric council. And that, of course, is a new situation in some way. God said, simply as good and providence of God, the place in which this thing was started, you know, from the very beginning. So it is therefore very important. Then comes, as you realize, the old question of the vernacular, highly important. All these things, of course, would be on the second half stone. So it would be a very important part to separate in our whole development. So I'm sure that you all take this into your prayers and that you will also in our life, in our daily life, that we have to be also prepared for that.

[200:17]

One of the things which in that connection which I called your attention to, there was something on the Day of Recollection, was the question, you know, that we all fear, that we are in the situation that St. Benedict has in the world, the situation if the congregation is larger than then comes the question of the dean race. And I've always regretted that this question of the dean race and this institution of the dean race has never been realized, at least not in modern. The old Benedictine tradition, it has indeed, but not in the restoration after we evidently had also in some way died out in the Middle Ages.

[201:24]

But we have in the old commentaries, and I'm very grateful to Father Francis for looking up these things for me, because it's good, you know, necessary for us. to go into the tradition, what monastic tradition, especially in the old, early medieval tradition, has about these things. And there's the 70th volume of the Patologia Latina, which is on Saint Benedict mainly, and has there a ,, that means a kind of catena. you know, a kind of chain protection from all various commentaries that in the course of times have appeared to arguably rule and which is one of your main sources for monastic tradition. In this commentary, of course, the chapter 21 of the Holy Word is all through this word by word comment.

[202:40]

And I just wanted to acquaint you shortly with the with the way in which this office of the dean was practiced in early monastic tradition. Well, there's the function, of course. You remember what it says about the dean. It says such that it should be testimony of, I'm saying, testimony must have in some way the good, how could one say that? They must have, in some way, the approval, the backing, they must have a good reputation, one could say. So they must be good monks, and they must be people who are, well, maybe, I mean, I tried this just now.

[203:49]

must be, as I say, popular and have a good standing with the community. That's necessary, because here, naturally, this is a matter of our confidence. on the part of the abbot, who has to look for the Santa conversatio, and of course for the brethren to whom they serve, and with all confidence on the part of the brethren, that it's not possible. Therefore, as Leo Staiter supposes in his commentary on the rules, not only It not only thinks that, but we have the education of that, that in monastic tradition also the brethren have this, I wouldn't say a right, you know, but I mean, it was the custom, wasn't it, it was the suggestion, it was the nickname, you know, to the abbot.

[204:51]

Because it is a, it is really a thing, it's a bridge, you know, it's a bridge. between the Aboriginal community. And of course, the thing is, you know, that in that way, that first of all, also, that the Arab is not constantly involved in the daily, little daily difficulties. And that he Their pride is drawn into it only when there are new problems appear, for example, or if there are greatly problems. So pride, as it concerns the whole, not only, let us say, individual people, or, let us say, one or less smaller group, Now in characterizing the duties of the dean, Crocaterry gathers together from various sources several points.

[205:59]

First of all, the first point is that this dean should teach each member of his deanery to help each member of his team to overcome a certain way. That's the door into the monastic life, through obedience and also through obedience in difficult things. It was always a monastic tradition. The monks are not, at least here and there, exposed to difficult situations that they simply will kind of get rooted in their own self-wit. There must be concrete opportunity, must be given, must rise out of it. The monastic life in which the individual monk has the opportunity to give up his self-worth in a very concrete way and, as the Communists always say, in contrary to his labels and things that go against him.

[207:12]

Then comes the second part, the duty to exercise a watchful care over his deanery at all times and at all places, so that this kind of say, going after the individual. That has been also very rare, especially in the bigger community. So easily, the situation arises when the individual is more or less left to himself. The other can't take care of every incident situation. people kind of develop, you know, their own views of their time, from schedule, one may say, and so on, without really, let's say, being confronted, you know, with the problem of the order and the coordination that is necessary in every community, not

[208:21]

Then also the third obligation or the deed would be the special care. That's the side. It's kept and that's for the people who they are called, characterized here as the fluctuantes, you know, the fluctuating ones. And that these fluctuating brothers, you know, these brothers who have their ups and downs. That was always a specialty. There is what is needed there. It's really individual love. And therefore, it's recommended here, too, is to visit them, to console them, to help them by advice or instruction, and so on.

[209:29]

Then also the next, the various models Because none of us always know that they can simply retreat or lapse into a kind of dark corner. But they are really, in that way, a genuine feeling that should be generated through the deeds of every member being cared for. And of course, the situations may arise in which The dean leaves with difficult cases, encouraging cases.

[210:34]

In that case, of course, he has to refer the situation to the act. But ordinarily, he should not do that. One of the meanings of this whole execution is, keep us where we are, but out of the concrete situation where, as I say, not the community as such is concerned. Or to say only that it's interesting to see what speaks today so much about the principle of subsidiarity. And this principle of subsidiarity is always that the smaller unit should, in its own right, take care of itself. And should not be because they're already, how to say, overrided by a higher authority.

[211:35]

But this possibility of a group that takes care of itself in the day-by-day ordinary life, and only in extraordinary cases the intervention of the higher authority. The dean also is in charge, he was in this monastic tradition of the Middle Ages, was in charge of the providing for the needs of every member of his dean. I just put that here as a kind of, you know, object, picture of what happened. For example, he is the one who takes care of the needs of clothing, of the needs of the individual members of the deanery, naturally also in cases of

[212:39]

or sickness or whatever extraordinary turn up, Dean is the one who kind of takes care of it first. Then the Dean also assists and knows and keeps an eye on the use especially of the time which is devoted to manual labor. of labor here. So there are other arguments here. So one deanery sleeps in the same area. The dean then sleeps with them and also in that way too keeps this kind of constant supervision. So in that way, the dean gives permissions and also for anything that is to be organized, gives blessings of people who have to maybe leave the enclosure for a short while in connection with their work and so on.

[213:49]

And he teaches them And therefore , teaches them and helps them in the realization of the spiritual craft. And also, for example, helps them in the fulfillment of their duties in choir. assistance there in various areas. And also the help in the studies of the members of the deanery is certainly there. assistance in these things, and at least knowledge of it. So you see that the duties of the deans are very comprehensive.

[214:56]

As it has developed in monastic tradition, it is not only a matter simply of external observance, but it is also a matter of saving the soul. It could be given to the individual. It's good to have come for the beautiful celebration of the mystery of the Ascension. It takes us a little time to get together here afterwards. And we have celebrated in this mystery, we have the period this morning at the rising of the sun in the Saga Benedictus.

[216:01]

heard of him was adequately silent, I descend to you, to my father and to your father, to my God and to your God. And we remember that that's the words that our Lord said to Mary Magdalene at the very moment of his resurrection. And the message that he gave to her, we are, we have received, we are. Mary Magdalene, and now we ourselves, we announce it to our brethren. And you do that, dear Son of Christ, in a very special way at this moment. If you would publicly, before us in the community of the brethren, declare yourself in willingness, eagerness, to ascend to the Father, to go home to the Father, that is the meaning of this mystery of the Ascension.

[217:12]

And that is the mystery also and the meaning, really, of our monastic life. We have led the Father to the slot of disobedience. We cannot really in the labor of obedience, that is, the wants and the ways, the framework into which St. Benedict puts his rule and in which he sees the monastic life and the meaning of the monastic life. Now, I wanted to express to us, I think, in the name of all that are gathered together our joy and our inner participation in what you are doing. You are supported by our love. You are supported by our prayers. You are supported by our real eternal affection.

[218:15]

You have come here, we all realize that, not from the high glaciers of academic learning, but you have come out of a very hard school, hard school of life. Providence has that arranged for you in this way, that you have to work your way through life, that you have lived with many hardships, And you have met with many disappointments. And still, that was the preparation for you to enter into this school, to enter into the school of obedience that you made through the labor of obedience returned to God. I think that this school of your life has prepared you to realize and to reach with that great ear readiness and generosity, the call of the Father directed to you.

[219:19]

Come home to the Father. You have listened, you have heard the promise, and you have followed it, and you have come here in the simplicity of your heart and with the inner serious determination to follow the Lord, by participation in the sufferings of Christ, taking upon yourself the cross, and eventually then to ascend to my Father, to you, to your Father, as our Lord said. So in the course of your novitiate, you have given a good example of your willingness to take part in the sufferings, to share in the sufferings of Christ. You have given a good example of the obedience. in which to really tackle the center, the heart of this whole school of divine service, and that is to surrender your own self, to give up your self, to enter into the will of the Father, which the Father, therefore, from above, and therefore from above you,

[220:40]

and therefore something to which you have a conform, a stop, which you cannot choose according to your own will and likeness. And you have also shown in the cause of your novitiate that this, following the law of the Father, the will of the Father, you know, being not something that has taken you away from the community, it is not something that would, let us say, make you, as it's sometimes apt to do, a judge of the brothers, and in that way separate you from the monastic community. On the contrary, we all have witnessed that, and with joy we realize, and we give thanks to God for it, that this, your seriousness, had, as it were, mellowed. It had opened you. You have an inner relation to your brethren in patience, in respect, for not either to judge, but either to serve, and either to save, and either to keep.

[221:56]

And that is, of course, the essence of the monastic life. For all this we are grateful, and if you now make your final profession with that, you know, as far as you are concerned, you will interiorly make that step in a commitment to enter into the way of humanistic knowledge. You do it in these three ways. The first, you promise stability. And your promising stability means that you realize that here, this community, and here and there, the Father and all your brothers in Christ form a community which invokes in you the inner confidence that this community as a whole, under you, It's able to save you in cooperation.

[223:04]

It's able to help you on that way ascending into heaven. Let this come to you. He is really, and really seriously engaged in this, to take the things shown so beautifully on the old Rosaries and Illuminations that represent the ascension of Christ, where Christ holds the cross. And holding the cross in his right hand, he then makes the big step. The big step must end. a partner to the Father. And that is what you do. You realize that this, and you do it with us, a partner, my Father and your Father. Therefore, it's the Father and it's unity that really is the whole aim and purpose of the Ascension. And you realize that this unity here, this gathering,

[224:10]

It's in that way, engage on this way, that you can trust, that you therefore also are able to have faith that what this community also concerning the practical application of humanistic life in our days, in real life, the days are in many ways changing, whatever will come. in real inner cooperation, in a mutual exchange, understanding, will be what also helps you to salvation. So you commit yourself to the community in the vast of it, and to the spirit that lives there in the community. If you didn't have that feeling that fear is there, you may have shouldn't take your vows at all. So therefore you knew that, you know, and you must be clear about that. You must be clear that this, the first view of our stability, is that which adheres to this group of men.

[225:19]

That for you simply is the way of salvation. Here is the way to the Father, here is the way to the unity of the Father's family. Then there is the other, the second one is ascent, and that is for you in the way of the conversion of mortals. The vow of the conversion of mortals, that is this ascent. I ascend to the vow. And then you must also realize that our monastic life belongs completely, totally into the messianic age. It is therefore a representation, it's a realization of the messianic age. And that means the age of the Holy Spirit. That means that age in which Christ is working with his church in this line of mercy to the Father.

[226:21]

That therefore, we don't live before the crucifixion, after the crucifixion. Not before the resurrection, but after the resurrection. And that's especially true for monastics. Therefore, you realize that if you vow the conversion of the prophets, can we say that you really, from the bottom of your heart, you want to become a monk. And as a monk, completely at the very, commit yourself to this daily abstinence. That is not only a matter of a moment, that is not a historical fact, but that is simply the very essence of our life here on earth, and especially for you, in the fullness of the Holy Spirit. Christ, as saying, . He takes away captivity. And that is your liberty, that under the guidance of the rule you are set, are sent to your Father.

[227:27]

And seeing in this, I say, that people, and always look up, you know, lift up your hands, lift up your foot, you know, don't put them down, don't let it all drop you. Don't don't give in to discouragement. Don't give in to minimalism. Everything is too much. But ascent, the essence of our ascent, of the ascension, as such is that it is done, concubinacion, tribulation. at the top of the trunk. And the Holy Word simply characterizes that same phenomenon in saying that God lives and loves each and every one of you. Therefore, realize that, too, that your work, your vow, conversion of morals, is that in a devoting yourself, giving yourself into

[228:28]

to those gifts that the risen Christ sends to us, the gift of thanksgiving, the gift of joy, the gift of cheerfulness, and the gift of senseless giving. Those are the things which characterize the monk. But, of course, as you know, the monk in all omniscience, so that the competitive spirit and those things, more and more disappear from our field. These are the enemies of the law, and that is what you want to fight against and to ascend for when you commit yourself to this conversion of morals and then there is that of obedience. and the obedience and all that goes into the heart, you realize that you have, according to the guru, to walk according to somebody else's judgment.

[229:34]

That does absolutely not mean that you should just, you know, kind of have your blades frozen for the time that you enter the monastery and wait for the thought later on in the resurrection. It's already here. It is the whole meaning of the messianic age. The messianic age is, of course, the major of the exterior experience in the entire world. And therefore also obedience. They always say it in school. always emphasized that this obedience, that means the willingness to go to school, the willingness to listen to the right teacher, that these things are gone. Why are they gone? Because immaculate inness is filled with all right gifts. That means what we call today diabolos. but dialogue in the way in which simplicity determines it in the womb.

[230:34]

That means in the basic spirit of cause, of ability, in this basic spirit of renouncement, the basic spirit of detection. In that way, your within is an obedience that doesn't stifle your own thinking, but it kind of purifies, transforms, lifts up, draws to your will, your will, you know, send out your personality more and more into that process of transformation, what you say, on this piece that's called perception, hold to the power. So in that way of being, that is the matter of those who don't have anything nearer to them than Christ. Therefore, it's a matter of love. And therefore, it's a matter of hope. And therefore, it's a matter of joy. All these things, my dear son in Christ, you have learned them during novitiate.

[231:35]

Now, before our eyes, you are going to put your signature to it, and this for three years you want to, to follow this life, and to do it, therefore, in great joy. And then you can be sure of that. The Son of God, made man, whom you see ascending into heaven today, will also come and come again and take you into his eternal kingdom. Now, my son, do you wish to promise for a period of three years your stability and conversion of your life and obedience before God and his saints? I do promise.

[232:18]

@Transcribed_v005
@Text_v005
@Score_85.22