The title of instruments there is one of those things that in expressions which provoke various explanations. It always seems to me in this the instrumentary bodies put down here as these verba, these logia, the words, the sentences in themselves seem to me are the instruments that St. Benedict here has in mind. For, of course, it is part of the whole training wisdom to crystallize the certain 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 may form our thinking and guide our actions.

[01:24]

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. They have, in our 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, you know, either natural morality or supernatural. or reality, and therefore have in themselves, there was always the idea in the antiquity, have in themselves a certain power, words of eternal life. They are in that way then instruments through which we work the good work, but keeping them in mind, learning them really, and therefore the form here also in short sense.

[02:28]

as a continuation of that whole literary genus of the proverbs, as we have them in the Old Testament already, and which were a part of the education of any young man who associates with the court and with the ruling class, with all that... that sphere which is centered around the king and to which these councils belong and the councillors and all that is the place where the loggia are formed where the loggia 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 monk. After the Concilium Fratum comes, therefore, here, this whole text.

[03:35]

Now, as far as the composition is concerned, there, one has very often asked oneself, for example, the question now here, why, for example, repeat the Ten Commandments? why have there several words which seem to presuppose the active life, as it were. It means the works of mercy, like to bury the dead. Sven says, yes, it has taken here. These simply collections of these worlds were already existing. I have always a 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 is clear of what monks really can do and what is practical for them and what is not practical.

[04:46]

could be supposed to know what really is practical for his lungs. 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, say, two groups, shall we call them, or two currents, one which starts the monastic life with the, let's say, the auspices of St. John the Baptist, withdrawing into the desert, again a renouncement. The other one, under the leadership of St. Basil, who settles his monks, his fraternity in a village or in a small town. And there gives them works of mercy, a hospice, a care of the sick, and all that.

[05:51]

And one makes, therefore, the renouncement, flee and be silent as the motto of the monastic life. In the other one, the love of God, for this little rattle between the hermitical tendency and between the, you see, of the Vita Communis, the practical exercise of charity. It seems to me that maybe here, in this arrangement of Chapter 4, that with the fact that St. Benedict starts, the works here in the Bible, saying for everything else, he loved the Lord God with all one's heart, all one's soul, all one's strength, then one's neighbor as one's self. It seems to me it's a kind of siding with St.

[06:59]

Basil and his idea that the monastic is under the sign of the love of God, but how far that one can make a really evident conclusion from that, that's another question, because in last, analysis for both, for the Hermitical tendency as well as for the other, it's always the love of God, which is the, of course, the driving force. I think it's always so, in some ways, so beautiful, and to say that St. 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, and all one's virtus, tuta virtute, that he should have chosen this quotation, this form, which comes so close and is really a verbal translation of the Old Testament of the Deuteronomy, in which the three

[08:19]

realms over which man commands are put so completely surrendered 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 ploema the supernatural endowment the other one the soul the anima which is the the life of man as an animal, as a living being, as a being of flesh and blood, and then 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. 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 form of which then later on, which the vows have taken, the vow of obedience, in which the real, the whole spiritual path

[09:45]

of man is put under the rule of the Holy Spirit, and the anima, the chastity, which is the entire body of man, is surrendered to God. And finally, it virtues the property, which is to the vow of poverty, as we know, of course, we have the 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's technically used to formulate the vows. We have the obedience, we have the conversatio morum, and we have the stability there. But nevertheless, these three vows that we find, obedience, chastity, and poverty have, of course, their deep foundations in the entire molastic 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, core anima, and virtus, in the sense of property, belonging.

[11:14]

and then the formulation of what that means in the negative and in the positive way. They are always for us the striking thing that 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. One thing is that the monk, even after his vows, is exempt from the, let's say, the dangers that threaten every human being from the temptation that are. And we know from the very life of St. Trinity. We know it from the monastic history. that this don't kill is a thing which is very much apropos even within the elastic circles.

[12:18]

And that is of course a great for us, a great recognition to humility, who stands may see that he does not fall. We all are exposed to the same temptations and the same infirmity and weakness is in us, and it's much better to recognize that and to count, you know, even with no worse. But then, of course, as you know, the Christian authors have always, in considering the forms of the decalogue, always then tried 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.

[13:19]

And then, of course, this killing can be done, for example, also with one stone. It doesn't have to be with with pistol or dagger, but we have other means with which we can really kill other people, even through lack of love, lack of interest, or the coldness of hatred, or so many things and forms which we, in our spiritual life, encounter constantly, temptations to... and very often where everybody has that experience and makes that experience that we here and there delight in really finding the kind of and formulating and fabricating a very short arrow that one can shoot, you know, so that it really sits in the other one's heart for good.

[14:23]

All that is then really an 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. The music for organ and harpsichord. Wait for something tomorrow to sing.

[15:33]

about contemporary remarks on the tools of cultural works. Somebody gave me a nice word about modern definition of tapet, you know. I forgot it. Not on the T tag. The hidden persuaders, you know, they work through. And then there is the next one here. Quotidi, this fear in non vult, I unipartia. not to do to another what one would not have done to oneself.

[16:53]

That's, of course, a law, you know, a common word, a choice phrase, is well known in philosophical circles by the Greek. What do not do to another what one would not have done to oneself. now that we receive an interpretation that could be rather commonplace, but I think in a Christian and monastic context, we would not do to another what one would not have done to oneself. It's, you know, this kind of inner exchange, you know, that takes forever Maybe it's 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.

[18:07]

The conversion moral, again, you know, to go back to that kind of basic theme, you know, requires is to get out of yourself. Put yourself into the place of the other. Put yourself in the place of the other. Try to think, you know, on the other one's terms. I think that's a very important thing, you know. We spoke about it in the past, you know, the monastic life as such, you know, it has its moments of loneliness, it has a certain isolating effect, because that more intimate, you know, living in two, you know, that the matrimony of American life involves, of course, not ours. And therefore there is a certain, everybody in some way, to a certain extent, is thrown back on himself.

[19:11]

There is a kind of solitary element, you know, already in the, also in the Vita Communis, as Saint Benedict conceals it here on the terms of the Condensum. And therefore there is a, that can also be, favour sometimes certain natural tendencies towards isolationism, personal isolationism. And that isolationism consists in this way that one doesn't want to be interfered personally, but also certain laziness to go 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. And this kind of exchange, I think, is a very important thing.

[20:16]

It 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 concerned in his own department, whatever he is doing in the context of the whole monastic life, to For example, there's always been a famous thing that we mentioned at the other time, is the use of tools. Somebody is in charge of the tools. We have seen that in the past so often that tools are without any regard, you know, either are ruined or they are not brought back at the right time, you know, and so on.

[21:20]

or they are simply thrown into a different place, you know, there was no plant for them. And so this kind of complete disregard, you know, for the efforts of somebody else in the service of the charity of the whole community, you know, that is a thing which I would call isolationism. One is just, you know, around what uses things for one's tail and of course I don't say that these usages are just have nothing to do with that they are just done on a selfish basis you know of course we all work whatever we do we do for the community in one way or the other but the way in which it is done you know disregards the work of others and in that way then hurts And, of course, at the same time, if this happens, you know, to the one who interferes with the order and the care that somebody else puts into his department, if he himself is touched, then his own department can be tremendously critical and awfully sensitive.

[22:39]

So that's what you don't want to add on to yourself. Don't do to the other one. But that... then requires that put yourself into the position of the other one and judge your own actions, not only in the light of your own interests, but judge your actions in the interests of the other one, in the interests of the whole of the community. In that way, This thing here, this principle, do not to another what we would not have done to oneself, makes, of course, really tremendous sense, not only as a kind of a piece of tactfulness of human behaviour and so on, but as a part of the Christian dispensation and Christian economy.

[23:40]

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 commercium, put oneself into the other way, man's thinking, reaches in some way its high point, its completion in the commercium salutis, in that interchange of salvation. that our Lord has done for us when he died for those who were his enemies. See, that is the extreme opposite of the isolationism of which I spoke before. And of course, it is through Christ that we get this kind of inner sympathy He is the great example of sympathy.

[24:42]

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 in the highest possible And that is, of course, what we should do in our mutual relation to the monastic life is 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 that they always have to sail with a full sail of perfection through the quiet waters of monastic discipline.

[25:51]

Well, shut up. Your shit breaks on much better. Shut up. [...] especially the one who is responsible at his, I don't know, in quiet piracy, and, uh, wait his victory. And, uh, now, that's how you still wait for this. The class of the specials, leave me, for the daily class of the police corporation, and we have to move back as a positive. Father John, the former jurist of the best invokers.

[26:53]

Father Luke, the new shop. Father David, the decor. Father Boniface, the ceremonies with Father Gregory, our office with Mother Hugh. Father Lawrence, the former jurist of the April 1st Kitchener. Father Bells, you can tell you good morning in classes and class preparation. Father Thomas, the former shop. Father Gabriel, the best way in the morning to meet the plane in the afternoon. Father David, the second broker. Father Lawrence, if you could be part of it in the morning and in a special assignment in the afternoon. Father Christ, Father of the Laundry, Father of the Hill, the Eliphaz, Father of the Alliance, Lexi O'Neill, Father of the Stephen Housecleaning in the Morning and Porter for the Afternoon, Father of the Peter, the Library, Father of the John Baptist, the Files of the Work in the Woods, Father of the Bruno, Lexi O'Neill, Father of Anthony, Found Jaws, Father of the Matthews, Father of Joseph, Second Kitchener, Father of the Michael Maintenance Work at St. James, Brother Dunstan, housecleaning in the morning in the sacristy chapel in the afternoon. Brother the housecleaning in the morning in a special assignment for the afternoon. Brother Cyprian to work in the woods. Brother Deca, the maintenance, they work in St.

[27:57]

Peter's over here. You could see Brother Elias about that. Brother Galpigas, housecleaning in the morning in the back to support me in the afternoon. Brother Palman, the individuate cleaning, and all the materials for the library here in St. Peter's. You're cheapy.

[28:15]

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