Following up the meditation this morning, this day of Sunday, between the Ascension and Pentecost. Celebrating it as a day of recollection, we remind ourselves of the life of the monk, his life in the Holy Spirit. We may and who is the continuation of Christ's presence in power here among us and in our hearts just picked out these three things and said one cause is the way in which the Holy Spirit works in us is first through faith and then

[01:30]

Out of faith arises then that intimate intercourse, exchange, which we call prayer, and the consummation is in charity. Now, concerning the first thing, we may just say a few words about the origin, the question of faith. light shining in darkness. Now, there of course it is, as you see in our monastic life and practical life, it is what we call the constant obligation of the abbot, the doctrina abatis, the word of the abbot, to help in that way, to help the faith, to make remind you so that you see that clearly that the course which we have followed during these years since our foundation and which here and there through one or the other development might lose a little of its gravity and

[02:51]

You know, what have we been aiming at in our life of Mount Simeon? Of course, one, it's impossible to cover the whole thing, but one I wanted to say about the Doctrina Abatis, you know, the course of teaching. faith, he is the servant of the joy of those who are entrusted to him. And there are, do you remember that well, just touch upon it, there are walk.

[04:44]

That's then, that we give to you. And for what purpose? That you may be a community among yourselves. That you may be a family among yourselves. That's the gathering word, you know, that St. John has to announce. And what is his message then? That's a deus lucratus. knowing, knowing from my own experience that the monastic life is a life which is in many ways threatened not only, but covered by darkness in many, many ways.

[06:24]

Obedience is a darkness. And we don't know what the circumstances of the future will be, and these days nobody can predict anything whatsoever. In this specific situation, I wanted to do to help that, you know, that light may shine out of darkness. Now, what is the first thing that makes light shine out of darkness? It is the message and the open and joyful acceptance of that message that God loved us. that he sent the sun, that the light came into the world. That's the first thing. And what we do in the first step of the school is just this basic act of faith through which light shines out of darkness.

[07:27]

And therefore it debates the tremendous importance of that. And in that way, too, our community, as it were, is now, is enhanced there. It seems to me a specific possibility, a chance, you know, that the members all not to have. So that is that. That is that. Credo de Caetano. Believe in charity. See? That's the beginning. Believe in charity. First point. Then the second point is this. It is the announcement of our joys. The announcement of the curious. Christ is curious.

[08:29]

He is risen. And we know the power of his resurrection. to announce the feast, to announce the fact that we, as Christians, that we have here in ourselves, we have an anchor. That is the anchor of faith and of hope. But the end of this anchor, the other end of the chain of that anchor, is in the sanctuary, the heavenly sanctuary, where Christ, the curious, the high priest, intercedes for us. constantly in the light of Christ's resurrection, to experience all mortification and all renouncement which the monastic life entails, to see it as having in itself already the power of the resurrection, to see it in other words, not in a negative, but in a positive way, the light of the resurrection.

[09:51]

with him you see and if our mind is up there then we have also rest and quiet here on this earth so that was the second thing you know that and again you know that is that is a definite and specific teaching which is ends.

[11:18]

was the third thing. Now, this thing to be at the disposal of the Holy Spirit, that may entail, in reality, in the practical life, that may entail, maybe here and there appear as a certain vagueness. You know, we may try this, or we may try another thing. wandering around you know but it is and comes out of the inner of the inner delivered inner openness to answer the call to live up to the to the sacrament of the moment not to fix let us say the monastic life and right in the beginning the reason why we goes.

[13:14]

And our, in that way, our canon, our tenor orientation in that life of the Spirit is always the Holy Word. And we kept ourselves open, we kept ourselves open And we kept at the same time ourselves also open to certain adaptabilities, possibilities of adaption and so on, but always in this way, not to be up-to-date, not to be modern, not to be, you know, to say the voices of the time, but any development always first. potential principles, and from there then to turn to the practical application in our days.

[14:20]

That is, of course, a thing I must confess, and you know it all. Too well you know the word change, Amelia, to you then that may require But I think today it's tremendously important, and I think the whole situation which has come into the open through the Council justifies this kind of approach. The Council itself is disponibilité at the disposal of the Holy Spirit. But not without roots in tradition. That's certainly not. Not without roots, certainly. of our being, and that the simplicity of our being will also prompt itself to a greater adaptability to various circumstances.

[15:44]

So there, that is only concerning, and I say this with some word, concerning the doktrina. This first thing, may light shine out of darkness. Then comes the second thing, and our connection, see, that mention a few points here in the this afternoon i don't want to make it too long but and therefore not launch out a great long theme with us you know he is the return as he descended from the father through the son to us so also he takes us with us and leads us to the son and of course to the curious christus and through the curious christus to the father now in connection with

[17:22]

your consideration to also to your serious self-searching. that if I do the one thing loose and it all of course exerts pressure so i know on the other hand that the members of the community haven't realized that you know and that their judgment in that way is not a uh

[20:06]

And the attendance would make inroads and corrupt and in that way destroy the attendance of the community. It would discourage the attendance at the divine office if people in that room would say, now if he can stay away, why can't I stay away? But I'm sure that that is really only maybe a minimum. And the devil is busy to confuse you in all possible directions, you know, but I know that that is not the essence of the thing. However, the attendance is a basic thing. And the attendance, I would say, first of all, at vigils, you know, if less than half the are there you know assured for heaven's sake not allow the devil to let us say deprive them of their of the fruits of their goodwill and of the fruits of their labor and their attendance

[22:12]

that you are there and take the opportunity and die that you are there and pray for the rest, you know. That's one important thing, you see. Don't allow the devil within you. However, those who are not there, they really should ask themselves in all seriousness before God, why are they not there? There should be also in at the time you know in which we client you know informing the superior uh father gregory or this ever represents him to or the novice master or the junior master in time to say now

[24:24]

Is there, or is not there? to put that before you and urge you.

[26:59]

We have good examples here in the community. when things, you know, get a little tight.

[28:12]

I would therefore say that is not you know and no one in the community should simply make it a law you see that never to come to prime and the the next thing is the way in which we celebrate the divine office the way in which we celebrate the divine office now the way in which we celebrate we are making maybe progress or we try at least in this direction and we have always there do we have naturally the let us say the maybe basic difficulty you know here's that of course the divine office also the divine office which is celebrated in common should be an individual and personal

[30:42]

inspiration and experience certainly in one way it is what we say a duty as a pencil servitudes however the essential meaning of all prayer in the holy spirit of christ And therefore, the prayer should be also, common prayer should be an inspiration. It should have element, you know, of the presence of the Holy Spirit in it. Now we know very well. And one element and a difficult element in that direction, very difficult, is the question of the vernacular, the question of the Latin. See that there are, of course, many who are defective and they are...

[31:47]

in that we might make it easier, really, that the mind would be in harmony Again, you know, I would say that in that way we should follow an organic way. We cannot rush, you know, on our own. These things are being discussed, and we will get there, but there are many questions in that direction that have to be solved. As you know, I myself am in favor, but the practical, the transition, in these last uh uh weeks and months when the question came up uh joy and the petition you know

[33:02]

not a moment, you know, to do that now, which in time it will come. I think any jumping ahead, you know, concerning dropping this hour, dropping all the hours, so little hours is patient the other much more important question to me in this whole liturgical question in my office is really the structure of the office and there we have the opportunity to make some experiences you know in the line of relatively let us say conservative line of keeping the 150 psalms but in the distribution of these psalms you know make certain have taken that and accepted that in the spirit, you know, that in that way the whole development and evolution of the monastic office may be done in the spirit of peace and of obedience to the ecclesiastical authorities.

[35:00]

However, there is still another way, and that is the methods, you know, that are various parts of the office and also of the mass. And you remember we had Pierre Lemieux here and he has given us some concrete ways in which to do or try things and we have followed that to a certain degree and I think that have a good effect and that they contribute to a certain in Hollywood is imponuntur, the way in which they are brought forth, the way in which they are presented.

[36:39]

For example, just the other day, Father Basil and I were speaking about it a little, the in eterno misericordiae, you see, now, as clearly the form, let us say, of the psalm is so clearly that they are also the way in which possibilities and we know now the structure of the Psalms much better for example the Bible of Jerusalem has provided us also with new possibilities in that direction so there I would for example see a great number of possibilities because it while the alternating on one side to the other you know has a good

[38:17]

somehow his own law and therefore also they all can see that so clearly there in Jerusalem on that famous Passover feast there you know there was a rabbi standing right in the street with his face turned who impone it psalm, you know, and then people stand around and just listen to him, the way in which he puts it forth. That is, for example, individuals, as more and more commentators of the Holy Rule say that that imponer psalm, you know, is, means, psalm means really to present the whole psalm to the community community would be listening that is of course a way in which vigils you know could gain if that i just say that you know as a matter of of possibility to my mind could gain much in a certain contemplative uh

[40:22]

moments give the person for example the person of the counter a possibility to act for the whole community according to the charism that is given to him and in that way there might be somebody you know for example who has a voice which is very expressive which is rich in modulations has certain possibilities to express the specific message and charism of a song or give room to it and in that way bring the divine office to that to that level you know of a personal experience which so easily is Now, there is a great danger, of course, in vigils, this whole method that I'm speaking on, of imponer absalom, that started, you know, by a dear fatherly friend, Emmanuel Heuveler, the abbot of Niederhalteich, who said, oh, it's so wonderful, we could never go back to the old way.

[43:11]

and has no, not too many, too concrete, you know, and to do it that way, you know, gives to individual monks the possibility, for example, to have a translation present, you know, and to follow the proclamation great an opportunity if they don't, are not maybe too afraid that they might, you know, doze out of existence, you know, and that is, but I think many people, you know, if somebody is inclined to doze, he might even doze, you know, during the alternating recitation and the psalm, you see. Now, that is a matter simply of

[44:42]

maybe of experience maybe of attempt you know and uh personally i wouldn't be opposed you know to uh trying it at all you know but it must be of course uh well thought out the way in which it is done you know and uh and of course also then those who who proclaim the song you know should do it of course well prepared you know so that uh And the whole thing really, in that way, you know, vigils might, in that way, take on a certain, again, atmosphere, catch, again, the atmosphere of early Christian worship, you know, where you see, if you read in the first epistle to the Corinthians, take the 14th chapter and read it, that famous chapter where St. Paul describes, you know, one of these Vigils, you know, these gatherings of the Christians.

[45:46]

And their gatherings usually really were vigils in preparation for the Sunday Eucharist, you know, the vigils. nervous about tongues, there's no doubt about it, you know, because you don't understand it and therefore you should have an interpreter, you see, because it's all right to speak to God in tongues privately, but to speak to God in tongues publicly, that of course presents difficulties. be a thing that might be really worthwhile to try out.

[47:01]

And so in that way, as for example also in mass, you know, I think simply to have this, as we do it now, we did it this morning, the scholar and the whole community now seems to me that there is a kind of, rather on the big side, you know, for a small community with not too many strong voices in it, you know, now maybe there is, again, is a way which makes it, the singing easier and at the same time maybe much more effective too. And then, as it was today with the intro, you know, where the community comes in with Peter, then the whole congregation, you know, joins in.

[48:04]

All these things, I think, help as ways and methods, you know, to make what we have of worship right now, to make it really in some way loosen it up and make it really come, let's come closer to that life of the Holy Spirit. the line of the spirit in some way it always for us christians it has its roots you know in the actual experience and our will in the life of mount savior have we have we experienced and the promise that we have that in our weakness, in this vacuum, into this void of our weakness, the Holy Spirit comes into us.

[49:19]

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