of the fourth chapter, the instrumental, although we hope for the virgin and typhoon instruments, they have one of those things, they have some expressions which evoke various explanations. It always seems to me in this instrumental that what is put down here is the these verbes, the slogia, the words, the sentences in themselves seem to me are the instrumental instruments that Saint Benedict here has in mind. For, of course, it is part of the whole training in wisdom to crystallize the maxims in short sentences to be learned and to be kept in one's memory and for the purpose that they may influence and that they form our thinking and guide our actions.

[01:23]

So there are certain lights that easily can be learned and kept in mind and in that way then also in their character, we consider their form, and we have their words of eternal life. They are not simply something that is theoretical, but something that belongs to the whole field of wisdom, the practical application of the either natural morality or supernatural morality, and therefore having themselves, and it's always the idea in the antiquity, having themselves a certain power, words of eternal life. That way then, instruments through which we work the good work, but keeping them in mind, learning and therefore the form here also in short sentences as a continuation of that whole literary genus about the proverbs as we have them in the Old Testament already and which were

[02:41]

be a part of the education of any young man who associates with the court, with the ruling class, with all that sphere which is centered around the king, to which these councils belong and the counsellors. all that is the place where the Logia are formed, where the Logia are learned and where they then influence the actions of those who are in charge of the things, so as instrumental works or good works for the Mock. After the Concilium Fratum comes therefore here this whole text. Now as far as the The composition is concerned there. I often ask oneself, for example, a question now here.

[03:46]

Why, for example, would people take command? Or why have there several works which seem to presuppose the active life, as it were, means the works of mercy, and so on, like to bury the dead, and so on. Then it says, yes, the Benedictine has taken here to be simply collections that were of these worlds were already existing. I have always the kind of mistrust against those constructions because it kind of, you know, makes them a kind of poor figure, you know, of the one who puts them together and who doesn't clear out what its monks really can do and what is practical for them and what is not practical would be supposed to know what really is practical for his lungs.

[04:53]

In connection with what we heard yesterday about this whole, shall we call it, controversy which in the beginnings of monasticism was so acute between the two groups, shall we call them, or two currents, one which starts the monastic life with the auspices of Saint John the Baptist withdrawing into the desert after the Gaelo renouncement, and the other one under the leadership of Saint Basil who settles his monks, his fraternity in a village or in a small town and gives them works of mercy, a hospice, a care of the sick and all that and makes one, therefore the renouncement, fujetage

[05:57]

flee and be silent as the motto of the monastic life. In the other one, the love of God, for this little battle all in between the hermetical tendency and between the mission of communis and the practical exercise of charity. It seems to me that maybe here, in this arrangement of chapter four, and the fact that St. Benedict starts the works here in three leaves, in four, everything else in love, the Lord God with all one's heart, all one's soul, all one's strength, then one's neighbor and one's self. It seems to me it's a kind of siding with St. Basil and his the idea that the monastic renouncement of the Vita Communis of the community is under the sign of the love of God.

[07:13]

how far that one can make a really evident conclusion from that, that's another question because in last analysis for both for the hermetical tendency as well as for the other it's always the love of God which is the driving force I think it's so always beautiful and say that Saint Benedict has chosen here in this the wording in the first place to love the Lord God with all one's heart, all one's soul, with all one's virtues, tota virtute, then he should have chosen this quotation, this form, which comes so close. This is really a verbal translation of the Old Testament, of the Deuteronomy, in which the three

[08:18]

realms over which man commands are put to completely surrender to the disposal of God and put under the commands of the love of God the heart, and that means the inner man, or if you want the plurima, the supernatural endowment. The other one, the soul, the anima, which is the life of man as an animal, as a living being, as a being of flesh and blood, anima. finally the truth that means all that belongs to him everything that is under his compound his property and whatever it is the world around him these three things therefore are completely put at God's commandment and that is of course also the meaning of our vows and that is the root also for the

[09:28]

form of which then later on the vows have taken, the vow of obedience in which the will, the whole spiritual part of man is put under the rule of the Holy Spirit and the anima, chastity, body of man is surrendered to God. And finally, here too, the property which is to the vow of poverty is surrendered to God. But as we know, of course, we have a form of vows which, at least in the formulation that we have in the 58th chapter, we may take that as a kind of formula that is used to formulate the vows. We have the obedience, we have the conversatio morum, and we have the stability there.

[10:38]

But nevertheless these three vows that we find, the obedience, chastity, and poverty have of course their deep foundations in the entire monastic tradition, the whole tradition of Christian perfection and it seems to me always really rooted in this form of the formulation of the total love of God called co-anima and virtus, the sense of property, belonging, in the proximum term of the ipsum and then the formulation of what that means in the negative and in the positive way, they are always for us The striking thing at first is that we are warned not to kill anybody. That is maybe strikes us, you know, a little strange, but of course two things have to be considered there.

[11:44]

One thing is that no monk, even after his vows, is exempt from the, let's say, the dangers that threaten every human being are from the temptation that are and we know from the very life of St. Benedict we know it from the monastic history that this no non-cedever don't kill is a thing which is very much apropos even within the monastic circles and that is of course a great for us a great admonition to humility. Who stands, they see that he does not fall. We all are exposed to the same temptations and the same infertility and weakness is in us and it's much better to recognize that and to count, you know, even with numerous.

[12:45]

But then of course You know the Christian authors have always been considering the forms of the Decalogue, always been trying to transpose, as it were, the negative forms of the Decalogue into a positive, into the realm of the spirit, as it were. from that of the simple, basic, natural morality into that of the fuller and higher morality of the spirit. In that non-occidere, of course, this killing can be done, for example, also with one's tongue. It doesn't have to be with pistol or dagger, but we have other means with which we can really kill. or that people even through lack of love and lack of interest or the coldness of hatred or so many things and forms which we in our spiritual life encounter constantly temptations to a charitable duty and very often

[13:59]

where soon everybody has that experience, makes that experience, that we here and there delight in really finding a kind of formulating and fabricating a very sharp arrow that one can shoot, you know, so that it really sits in the other one's heart for good. all that is the unwilling act of killing and we know how practical those things are for us. So let us take that as a practical admonition that we are not exempt from the common human law and the common human frailty. I think he was the leader.

[15:06]

He was the leader. Music for organ and harpsichord. wait for something from God's Saviour. So, now we have just a little parable of how to continue remarks on the tools of which works I'd be head for the bar or on this hominess. Somebody gave me a nice word, a modern definition of tact, you know, and I forgot it.

[16:12]

I shared with him. I was on a tea tag. I'd be hidden persuaders, you know, like rock and roots. And then there's the next one here, we have, quotibi quis fiori non vult, aglio nefaciat, not to do to another what one would not have done to oneself. And of course a law, you know, a common word, transverse is well known, philosophical circles, in Greek, what we would not do to another, what we would not have done to oneself.

[17:14]

Now that we receive an interpretation that could be rather commonplace, but I think in a Christian and monastic context in order to do to another what one would not have done to one's self. It's, you know, this kind of, you know, exchange, you know, that maybe is good, you know, if it takes place. Usually we are too much, you know, circulating around ourselves, our own reactions and interpreting the actions of others, you know, either has meant against us or something like that, or criticism of us. But what the conversium morum again, you know, to come back to that kind of basic theme, you know, requires is to get out of yourself, put yourself into the place of the other,

[18:22]

Put yourself in the place of the other. Try to think on the other one's terms. I think that's a very important thing. We spoke about it in the past, the monastic life as such, it has its moments of loneliness, it has a certain isolating effect because you are intimate. living in two, you know, that the matrimony and Bamic life involves, of course, not ours. Therefore, everybody in some way, to a certain extent, is thrown back on himself. There is a kind of solitary element, you know, already in the, also in the Vita Cumulis, as St. Benedict conceals it here on the terms of the Conviationum.

[19:25]

And therefore there is a, that can also favor sometimes certain natural tendencies towards isolationism, personal isolationism. And that isolationism consists in this way, that one doesn't want to be interfered, you know, in any way personally, but also certain laziness to rather out to the other one and to put oneself into the other one's place and to kind of gauge then the effect of one's own actions on the other one. And this kind of inner exchange, I think, is a very important thing. One should put oneself into that situation very often. For example, in the past, you know, just to mention a little example that maybe fits in here, is somebody, you know, is seriously

[20:35]

concerned with his own department, whatever he is doing, in the context of the whole monastic life to Louis Spitz. For example, it's obvious that that famous thing, we mentioned it the other time, it's the use of tools. So there is somebody who is in charge of the tools. We have seen that in the past so often that tools are without any regard, you know, are either half ruined or they are not brought back at the right time, you know, and so on, or they are simply thrown into a different place, you know, which was not planned for them. So this kind of complete disregard for the efforts of somebody else in the service of the charity for the whole community, that is a thing which I would call is an isolationism.

[21:46]

One is just to know one uses things for oneself. And of course, I don't say that these uses have nothing to do with that. They are just done on a selfish basis, you know. Of course, we all work for whatever we do. we do for the community in one way or the other, but the way in which it is done disregards the work of others, and in that way then hurts. And of course, at the same time, if this happens to the one who interferes with the order and the care that somebody else puts into his department, is if your cell is touched, there is only one who can be tremendously critical and awfully sensitive. So that's what you don't want to have done to your cell, don't do to the other one. But that requires that you put yourself into the position of the other one.

[22:52]

And George your own actions, not only in the light of your own, let's say, interests, but virtual actions in the interest of the other one, in the interest of the whole of the community. And in that way, this thing here, this principle, do not to another what one would not have done to oneself, makes, of course, really tremendous sense, not only as a kind of a piece of tactfulness of common kind of human, behavior and so on, but as a part, you know, of the Christian dispensation, the Christian economy. Not to do to another what one would not have done to oneself. That's of course that whole thing, this whole problem that I just indicated, you know, this whole commercial put on sale into the other way, man's thinking.

[23:57]

reaches in some way its high point, its completion, in the conversium salutas salutis, in that interchange of salvation, that our Lord has done for us when he died for those who were his enemies. That is the extreme opposite of the isolationism of which I spoke before. Because it is through Christ that we get this kind of inner sympathy. He is the great example of sympathy. He became man and he experienced it all in himself what we are and what we suffer. And in that way he becomes our high priest. So he is the one who puts himself into our place.

[24:58]

in the highest possible degree. And that is, of course, what we should do in our mutual affiliation to the monastic life. Community life is a constant process of saving and healing. A very good way is to put yourself into the brother's position and then gauge what you do and see yourself, what you do yourself, in the light, you know, The idea, you know, that they always have to sail, you know, with a full sail of perfection, you know, through the quiet waters, you know, of monastic discipline. The shipwrecks are much better. It is really well. The monastic life is really working. and especially the one who is responsible, get his penance, you know, in quiet and piracy, and celebrate his victory.

[26:34]

And now, how else are you still in operation, Horace? of the Special Enseignment, of the Military Crisis and Crisis Operation in Gifton, and that was appointed by the General of Foreign Affairs, Sir Winston Wilkerson, by the Lieutenant, by you, Sharp, by the David of the Depot, by the Boniface of the Ceremonies, by the Great Bailiff's Office, by the Lieutenant General of Foreign Affairs, by the Air Force Kitchener, by the Battalion Lieutenant General of the Royal Air Crisis and Crisis Operation, I'll tell Mr. Farmshop that we gave you all the best we had in the evening that you agreed to claim in the afternoon. I'll dare you a second worker, but Lawrence, if you could be reported for the morning and then a special assignment in the afternoon. I'll request a permit for laundry, but if you'll do the office. by the Stephen House Cleaning in the morning and Porter for the afternoon, by the Peter's Library, by the John Baptists, the Files of Work in the Woods, by the Vernal Lexiolet, by Anthony Fong-Chose, by Matthew de Fong-Chose, by the Joseph Second Kitchener, by the Michael Maintenance Work at St.

[27:41]

James, Brother Dunstan housecleaning in the morning and the sacristy and chapel in the afternoon. Brother Gordon housecleaning in the morning and a special assignment for the afternoon. Brother Sepian to work in the woods. Brother Yehka the maintenance, they work in St. Peter's Hall here. You can see Brother Elias about that. From Brother Gantt the guest housecleaning in the morning and the doctor's appointment in the afternoon. Brother Conrad the initiate cleaning and Brother Tim is also for the library here in St. Peter's. What's good if it's in the name of the Lord?

[28:17]

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