Amen. Amen. oh oh oh

[01:08]

God bless you. God bless you. Antiphon.

[03:55]

in such a way that we are forced to make sure of that. So, therefore, I would be so grateful to you, too, in these coming weeks, if you practice that, practice the silence, really with a new spirit of faith, You will never regret it if you do it in the spirit of faith.

[16:48]

God, my God, why hast thou forsaken me? The answer is already in the spirit of faith. Yeah. Let us in as monks, you know, between East and West, and as monks here living in the West, and that means in a world of effort and of labor and of work and organization and all that is connected with it, let us remember that our roots are in the East.

[21:05]

That means in that realm of has made to shine upon us again as the light of His forgiving love. And turning to the East means to turn towards that love that really and truly and only redeems. And there is the West, there is that quiet which distinguishes the East in comparison to the West. of a guiding word for this time after Easter. We have labored during the past weeks, especially the last week, and many guests and things, and now it would be wrong if we would understand our turning towards the East in that way, that now

[22:13]

the faith in God saving now. That is the only source of quiet and calmness for us. And we should remember that in our own attitude towards ourselves. He said that so often. Let us not look towards the West. That means towards all the death and the corruption which is there. But let us say our eyes towards the east the gifts that god has given us and that all that the seven gifts of the holy spirit which he floods us with this easter light and then in relation to others too let us not turn to the west that means to criticize and to murmur and in that way to darken the horizon and let us always turn towards the east and see that every one of us is the object of Christ's infinite love, that we are all redeemed by the price of his blood, that we carry the Lord in our body, that we are really Easter candles in our deepest inner reality, in our inner conviction and let us work together to bring that goodness

[24:06]

to shine forth in everyone. So, by the things of the world, let us be careful, let us not think that now, slant is all, and the turning towards the east means that we can turn without restraining to better and more food, drink, and that we can now lay aside the silence and can embark on talking and in that way we would really lose not turn to the east we would turn to the west really turn to to corruption and death so with the eyes of our faith let us look forward towards this week and to all by its celebration of that Easter sun that has risen today over us in such a beautiful way.

[25:19]

Nowadays, of course, today... on.

[28:37]

announcement in the monk takes on special form. And maybe it's good just to remember, to remind you of something. One form, which is the announcement, takes in the monastic form of life, the form of what we may call absolute redemption. Absolute redemption. Not a relative, but absolute redemption. It's a very, very because otherwise, you know, that is what you are designed to characterize the monastery from a country club. You understand that you might not. If you are in the monastery, in that way it is, in its very root, is penitential. Penitential. Because there, sometimes, people don't realize or have a kind of superficial, you know, sometimes the devil helps us to take a look at the angel and then kind of put the air-crow off of God, you know, not to vilify concepts which are absolutely vital and sacred in life.

[32:50]

So, therefore, the root of it is the devil. The monk is, as a matter of principle, we sin up our excellence. We sin up our excellence. The man, when he takes him, he doesn't consider himself simply as a relative individual. He says, I have done a little wrong with sin, and I have done this sin, and I have done that sin, and so on. Therefore, I do a little pain, and I do a little something. No. The monk simply throws himself into comfort, absolute weakness, the repentance which imitates that of Christ, who knows for all those, therefore, not thinking about how much and how high am I really and truly guilty. The repentance of the monk is not a part of a kind of a lawson, you know, that's all for something God.

[34:11]

And therefore, kind of a village, you know, and the government, [...] You are really more guilty than I am. And really you deserve not to have punishment and I do.

[35:16]

We are not the most people in civil life. There again, some of the, you know, in the L. Schultz will start a lawsuit if it's civil rights are in prison. Built in a different atmosphere. On the other hand, one must also say that, of course, this whole meaning of our penitential attitude is not philosophical. It's not a philosophical statement. It's not saying that we are ontologically corrupted. These things are first how he figures out, you know, his relation to the absence of the autism. And that's not a difference. You know, we are, as any, you know, we are, and for that matter, you can take, in order to understand the, to say, any potential character of monastic life, which accounts for, and you know the idea, that's in benefit, who wants that to be an element of

[36:25]

which constitutes the general atmosphere of the heavenly life of God. There is no doubt about the 12th degree of humility clearly on stand-up. Therefore, the element of renouncement in the form of repentance takes, for example, on an expressive film in the ways in a monk walk. in a way a monk talks, in a way a monk goes out and shows his reference, you know, to the sacred things. And in meeting one another, let's say, hey, you know, a high, you know, something like that, you know, just a good fellow ...with that restraint, for example, in arguing with one another, immediately, in everything, immediately this element of repentance, also the reverence, mutual reverence, is based upon giving precedence to one another.

[37:52]

That's, of course, why? Here I am the least, I am the last, as it belongs to me, of the moment in arguing the basic assumption that I am like you all. Therefore, always in arguing, never put up an absolute wickedness. I always, already in the way in which you argue with somebody else, keep the door open in a way you are sleeping because I am like you all. Also in the eagerness of accusing one's force to rather be inclined to go overboard and to speculate absolutely necessary. Therefore one is creating, and that's important for us, creating this general atmosphere.

[38:56]

For example, I say one couldn't talk loud. of it. Why the body has this character of a certain . My matter now here is the most important, you know, in the whole land of time as human beings go. It's just a subdued, a restraint. So that must be everywhere. So the way, for example, especially in chapel, where one walks, it's always a part of that beauty. But what is underneath this whole thing is, of course, not something that is, as we call it, negative, but it is something funny. The attitude of the prodigal son, the prodigal son, of course, and that is the basic monastic attitude.

[39:56]

He comes back. And the father just immediately meets him. And still he says, Father, I am sweet. Could they have been? That's what he said. When I was with you, I wasn't as bad as my daughter. That's my thing. It's the father, he's so good, I think I've got no more. That is not a good attitude, but... At the same time, you see, and you must see, that wherever a monk in that way has that basic penitential act, by that I don't need artificial self-degradation. Of course, if you take this all this matter, of a relation between the Son and the God.

[41:07]

The prodigal Son and the heaven. And that's the essence. But of course, in such a personal relation, one is, you know, always, and one must be kind of told when we meet and we meet this person, when we talk to this person, you know, we cannot, you know, simply say, on our own position, then we don't establish the dialogue. We see in our religion. And therefore here, you see, where it is a matter of real guilt, where it is a matter of approaching the Father as the part of the Son, of course, again, you know, we feel in order to, let us say, reach the Father's power, and also in order to We, our own hearts, need the depth relationship.

[42:10]

It's not a surface relationship. It's a depth relationship. And then we have to be total. It cannot happen. Therefore, it's better to go and tell you to go overboard. But this going overboard, you know, is, of course, as I say, impersonally, in last and last, it's a matter of love. It's a matter of love. It's not a matter of the people, the church. And therefore, the other part, you know, of this whole penitential aspect is, of course, that we, through it and in it, become really and truly sons. Receive me, O Lord, according to your words. There is a little baby that says, take it upon your arms, O Father, according to your words. means you are long, you are promised that you will accept, that you have accepted.

[43:11]

So that is in the day, therefore the potential then is in itself full of inner problems. Full of problems. But of course in the here and there, in the concrete working of it, it has in heaven must instead have the element of renouncement. And therefore, if, for example, that element of renouncement is also in the monastic life, you know, for example, the truth, the whole thing of obedience. Obedience is in some way the continuation of renouncement into the everyday life. is there to be practicalities, practical ways in which, as it were, this kind of operating life, you know, is being a fly. And obedience, on the other hand, however, may, of course, look and very often take the character really of a death.

[44:19]

What needs there live with a power from the bomb. And of course, one somehow has to, you see, surrender. It has to be loud. So, the cell is in some way hurt. By all of that, one cannot escape it. It's impossible. And therefore, one must, of course, in the monastic life, see that again, if obedience, I would say, to the giant talking, renouncement, this basic penitential attitude appears in the basic penitential attitude, as a habit, as a general atmosphere, in the monastery, and it becomes acute, then it becomes obedience is also an element of renouncement, as the way in which I die to

[45:23]

And in the beginning of anything and everything I do, I do agree in and through you. And there, there, I die. But again I die as son for the father. Therefore this my death is a passing, passing into life. chapter that we just have read, you know, it's a wonderful, that's what we read this morning, it's a wonderful illustration of that, you know, we have there, for St. Benedict as the artist does, you know, he considers the relation of the abbot to the prier. Now the prier is the one whom the abbot has heard, the one has delegated, you know, one is a general principle that you see there is Nobody accepts any dignity and any kind of authority without being delegated.

[46:35]

If he takes authority without being delegated, then he hasn't died. And then an authority which is assumed without death, we call that arrogance. And then, I have an arrogance. You understand? And in this delegation, naturally, then, the one who has the delegation is a real delegation. It's a real participation. Participation in the power of the Buddha, and, of course, therefore, as always and constantly people who exercise and practice in the spirit and in the education of the power.

[47:42]

I cannot do I have been delegated, now I can do what I do. Again, you know, the one who has been delegated constantly again and again has to die. Because constantly what he does still remains in the which is still in the general situation of the soul. On the hand, of course, the man is probably so beautiful and authentic that he so clearly points out that the one who delegates the abbot, he has to worry over and over again. He has over again the last Therefore, he carries the whole responsibility before power in this escalation, nor to the truly escalation of the last.

[48:44]

And therefore, he himself should see now that his attitude towards others in the community, also towards those whom he has delegated, should not be governed by envy, for example. Envy, immediately the Red Lion, he hasn't died. There, he himself, the habit, resumes in power and without the way. So, therefore, the habit, too, is somebody who dies for all. But for him, it's a matter really of personal meeting the father in the whole power and the whole seriousness of the ecranogical identity. So, but of course, for example, for every relation I recruit, for example, after we point out, you know, this kind of thing, that renouncement, you see right away, that this renouncement, the renouncement of heaven, repentance, conversion, as well as the renouncement of obedience, you know, of course, or, as I'm trying to say today, feel the faith, feel the faith, because they are done and they have a marriage only

[50:12]

if they are done in Christ, in the one who died for all, who died for me, and therefore for him I live, the Son of God who died, not forever, but for the resurrection. And that is the other aspect of Christ, or of our, that is the main problem in my mind, that is then the life. on the other side of the red, on the other side of the Jordan. And I consider all this element of repentance and the element of obedience as the red team and as the dog. What happens on the other side is life. And there, of course, comes now the main difficulty, because what are your involvement in every new community, I mean we are, Life is the thing for which we are born.

[51:27]

Not only we born, but born of. It's our nature. It's to live. And therefore, there are different fields. The field, for example, of authority. Then there is the field of personal relations. Then there is the field of the whole emotional lightness. And therefore we call it the emotional maturity. There is the whole field of acquiring knowledge. It's enormously important for life. All these processes, the exercise of power and of adoption, is a vital act in the land of adoption. And therefore, of course, has to have the square root. And look at the top. No.

[57:31]

laughter in the light of our divine liberation.

[67:43]

God's mind. Perfect.

[75:58]

divine fire. So that that divine fire, which descended upon the heads of the disciples, in the house, that it may really completely take us and make us a sacrifice upon us, in odore and slavita, in the odore os. And then, of course, what the holy rule has in mind. We have always looked at the rule of the stem, not therefore as a juridical regulation, the rule of the stem. Now, if we look at the rule, then of course we must clearly see, just as our affectivity, and just as our sixth I love the boys.

[80:34]

Now, of course, it is evident that if you consider the phenomenon of friendship, if you consider it, if you say it around the diamond, very often, for example, and there we have distinguished these value spheres, the value

[85:38]

And we know very well that this layer of feelings is already in itself, further away from the center, not simply from the center, further away from it. And because it is away from it, we also know and realize and have an active thing if our feelings run away with us, we are apt to lose our feelings. We are not, as we say then, in our true depth. And the same, of course, is in a strong way, is if the sex urge runs away. And again, we are not in our self, but always in our self. St. Benedict's idea with his rule for the monk is that he should learn

[87:02]

how to be established in this true spiritual sense. And for that reason, Saint Benedict builds also around the individual monk a kind of wall that gives him the possibility to breathe through into this depth. And that wall, for example, is the wall of science that is in a monastic life, the whole element of solitude. Everybody who enters in the Ponyastana somehow has the inner longing for solidarity in it. We have had the wrong of ourselves in the truth and it's absolutely necessary to even enter into the monastery. Somehow, not only do we arrive here to see that in the Ponyastana, now I am not alone anymore, Many people in the absolute legitimate means to understand, to be alone, but in a very deep sense, in a negative sense, not in a sense of separation, but in this inner desire to love God with one's role, with one's role, with one's role in everything one has.

[88:31]

To find himself. But that means, of course, to find, to receive, in the depth of his heart, that the Lord is, for him, for him, a personal, unique person, valuable. And for that, he cannot, and that is today, and that is on many of members of the community,

[89:36]

you know, the fears, and we lose no fear, and that the sacred three things, and for that matter, surround every single individual monk, without which he would not be a monk. Let me know, let me know, all And that is kind of the talk that is talked about. There takes place an illegitimate invasion into the sanctuary of a person, of a monk. From all kinds, you know, people kind of dive down through. the result of the pain and suffering.

[91:01]

Therefore, we can immerse the friendship and the expression of friendship in the monastery, and only his team is only legitimate in the specific context of a plastic life. I need maturity of my emotions and therefore I have a piano to play on. And everybody has years of memories that I've been playing on. You know what is suffering then? Ha ha ha ha! Howie?

[94:32]

Who are you? Does it really come from the God? Is this really now the will of Christ for you, and is it the will of Christ for the other one that you should talk about? Therefore, for that reason, one cannot immediately do that, because it is evident that this kind of of order which authority, the fatherly authority, establishes in these things, that this kind of oil can be used really for the venity of the soul only.

[98:34]

If, for example, the sovereign conscience, after the tradition that the Christian Lord himself said, these and these are the reasons why are important. Well, this is the thing that men are going to talk over. But then, of course, it's much easier for the superior than to learn. He has the material, as we call it, in school. He has the material to judge. Now, is this now this good and good? Or not? Ever. if this material is not given by the one who asks for it. But if he simply asks, you know, may I speak so and so. Now let's wait a moment. Let's just see what we're putting in. Let me a little more now. Let's look at it together. Only to make sure to heal, if it's not It's not a matter to do Lord, it's over healing, something like that.

[99:55]

So it is simply a means now, please, you know, let us put this whole thing into a line of life. Of course, it's up to the evidence that someone can do that much more easily, together, you know, quickly. But that is, of course, on the other hand, it is necessary for that. On the father of the superior, first that he is, in general, that he is sympathetic. That he is sympathetic. That he is not, you know, walled in, in a wall of which he is sympathetic. For that matter, the superior has, towards the monastic family, also the obligation to show that he understands. But in time, of course, this being sympathetic should not degenerate in the kind of, whenever somebody comes to this, I am too sure that I'm sympathetic, therefore I say yes.

[100:57]

But then the sympathetic, general sympathetic approach must be of God again, every time, taken into Christ. And that, that, that That's a step that doesn't come automatically. We cannot complete these things. Improvise, you know, without thinking. The whole, therefore I think that, you know, between the, you know, the whole workings of our community, we have on one side, we have certainly the spontaneity of the host. On the other hand, you know, we also have the rule. And this rule puts up certain, puts things under authority into order. And then we have, in between, and our community, we have to be called the school.

[102:00]

You see, the two things, the spontaneity of the spirit number, Norita extinguers don't extinguish the strength. Solemn warning of Saint Paul is absolutely true. But this solemn warning of Saint Paul doesn't mean that authority's order should abdicate. It does not ever be then a wrong anticipation of the communion of saints. Order and authority exist. should be taken and held, respected, accepted. But it's all accepted by the rule. But then there is, of course, in the meeting between the two, it's got a native of the series, and let us praise the Catholic races of the people. a person.

[103:08]

And this person's function is in the individual to strengthen the true inner power of the spirit. So that the spontaneity of the individual becomes purer and purer and purer. And then the spontaneity, still the spontaneity The way in which we have tried to be here in our monastic community is what we call the school. School is a way and in common for the superior to here in the virtual world to be the little step into the center. Therefore into this true satanity. And that's the whole thing. In that way, the school is the means to which Christ as the Lord may rule in his purified womb, so that this monk may not live for himself, but for the one who died and rose.

[104:33]

And the other one says, you cannot go anywhere. cannot live on impulses. The confusing, you know, of the spontaneity of lower urges, the spontaneity of the spirit, we have to preserve the order that in our Christian order, we will still draw the protein in the compound. That is In that way, we cooperate in that way. Everybody is willing to accept, not for the sake of style, but for the sake of the servo-spiritus. The servo-spiritus, you can take it from that.

[105:35]

That servo-spiritus piece us out Thank you.

[105:48]

@Transcribed_UNK
@Text_v005
@Score_40.27