We also found a Martin who's on his way to Washington for a meeting on rhythm. He says, not Gregorian. Perfectionism in the sense that a community like this, still very young and in the beginnings, and are set for good things and better things, may here and there get, what I say, get lost or maybe get caught in a tendency to to be over, as I say, striving for too much, and especially, for example, in the field of material things, arrangements, and all kind of things.

[01:13]

Now, for example, Ovarium is a very good example where we have experimented a long time with and maybe all of a certain perfectionism. I just take that as an example because there is a practical arrangement which is, of course, very important for our life, but in trying to do it, or to set it up, one sees that one everywhere, in every direction, one meets one or the other difficult aspect or inconvenient thing which just is typical for all human practical arrangements that we do.

[02:20]

called the ovarium, but also, for example, we have experienced that here in the building arrangements. Anything of that sort is always, in this human life, it's always exposed to effects. And therefore, it is, I think, what is important for the monk there is the little sentence of the Holy Rule that the monk should be satisfied with omni vilicata, means with all and also imperfect things. That means, seems to me, that the monk should be satisfied meeting these practical arrangements, always basically be unhooked and

[03:24]

interiorly humble enough to see the limitations and the unavoidable limitations that we are all exposed to and be kind of in a priori accept them and be accessible to them, be receptive to them. in a true spirit of humility. Just the other day I read, you know, with one of the community passage there in St. John the Cross in there. comes the famous note and point of the desire, and that the monk has to strive after, I don't know exactly the word that St. John of the Cross uses there, but to

[04:27]

To suppress the desire or to get free from the desire, that is really the point, to rise above. of what one calls the desire. And this desire is so easily, I think, manifests itself in this striving, let's say, for the perfect solution, especially external material solution. For example, the character of work. and so on, life and so on, the kind of work that has to be done, all these things that where one can easily get internally worked up about, if one isn't basically in a deep humility unhooked.

[05:32]

Because when one is unhooked, then first of all one is able to put up with certain defects. And one is able to deal with them and to use them for one's own inner perfection, for the closeness and union with our Lord and Savior. When he became mad, He simply went into, took upon himself all the limitations of this our life. And looking at the group of the apostles around him, now I don't think one can see much perfection. He had to entrust the... the financial means of the little group to Judas Iscariotes, who was not, I mean, the ideal procurator, a fellow or so, you know, because he knew it.

[06:46]

And he used that and said, oh, wait a while, use this, you know, the poor, now he's, you know, so on. All this kind of thing, and also in other ways. I don't think they were great preachers for that matter. Not many learned people. It was really a kind of a miserable little group. But that's by no means perfect. that all belongs to it. Perfectionism can become a kind of obsession. And it can then spread a certain general atmosphere of dissatisfaction or criticism or contemptuousness about this or that. And in that way, then, it creates wounds.

[07:53]

And it prevents then the other part, which is so important. chapter, you know, at Vigil's, omnia vestra in caritata fion. Everything you do should be done in charity. That is the perfectionism that our Lord wants. But when it comes to technical things, to efficiency of organization and things like that, the monk has to be basically entirely free. And then he is patient. And then he is a quiet man, and then he is able to put up with the circumstances that never will be ideal. But then it isn't a loss, neither for his soul,

[08:57]

nor for the souls of other people. So let everybody see what's in his own field. It refers to all these things. We have to, as I said before, the work and the work we are doing here on these grounds and the farm. And all these questions and difficulties that arise there, the horarium and the way of the divine office, the distribution of the hours, all these things, the when to rise, when to go to bed, and so on. Also, for example, the whole question of study and all that that goes with it. Also, in these fields, the perfection essentially will never be reached.

[10:04]

It would be wrong if somebody unconsciously makes perfection a must and comes to the conclusion, either perfection or nothing. That is impatient. That is not that lax, that, you know, broadness, and it will then lead to divisions. Let us all interiorly agree to that, that we are all worms, that we are beasts of burden, and that we are working together with our imperfections, but that we learn from the patience and humility and the endurance How are you doing? I'll understand. In all things, in all our things, first of all, should be done in charity.

[11:12]

That is the real perfection. It's words of the Holy Rule, or they are really about the, we call it in these last weeks, the liturgical act, where it's at... harmony of mind and of voice, harmony of the spirit, the pranayama within us, with the word that is given to us, especially in Sauter, the inner attitude that is

[12:16]

characterized in these words of the psalm, at least in the vulgar translation, exultare cum tremore, exult in fear. That is, that goes, that takes man as he is in his existence as in nothing before God, as a worm, and at the same time as image of God. These two things, that's what makes our existence as mocks. And one is the key to the other. We cannot simply exult before God on the full sense of that word. in a superficial way, I mean simply going on some kind of natural steam, some kind of momentary enthusiasm, some kind of feeling of elation.

[13:29]

And one should not be deceived by that. If our monastic life is not of such a nature that it keeps man constantly on the level of elation, there's nothing wrong with a monastic life for that matter. That is absolutely necessary. At the same time, there is in us, in a natural man, there is the element of dejection. And these two things, dejection and elation are the two distortions, the devil images of these two other white and genuine poles of our existence, of fear and exaltation. Those two are supernatural. Fear and exaltation, they come out of our meeting and standing before the face of God.

[14:34]

While the other two, dejection and elation, they spring from our being locked up in ourselves and facing ourselves, not facing God. The result is always that we either, in dejection, we are closed or in the hands or in the grip of despair, or in elation we completely forget our limitation, the poverty of our existence, we are carried away. Both is sham, both is wrong, both destroy us. our liturgical act, our standing before God. As monks, we don't live through dejections and on the steam of elations. But as monks, we have these two things together, the fear of God and the exaltation, those two things in one.

[15:40]

That is also expressed there, too. stand before God in fear and at the same time to sing psalms wisely as the translation says. So we do that, you know, we are reminded of that just now at this moment where again the year runs out and where we celebrate this beautiful 23rd Sunday After Pentecost, we enter into that ego cogito, cogitansiones, I think thoughts of peace and not of affliction. That's our home and that's the source. And that makes it possible that these two things in us become one, fear and exaltation. Fear and exaltation. because the thoughts of God are not our thoughts, the thoughts of God are not human thoughts as we had it yesterday.

[16:48]

If my kingdom were of this world, I would have angels and all kinds of people come to my assistance and start a slaughter in order to save my person, the person of the king. But my kingdom is not of this world. Still, it is a kingdom. And it's a kingdom in which the king dies for his people. And that is the koditasya pachas, the thought of peace. That is the great counsel of salvation. And in the fullness of that faith, we salvatorem expectamus, we wait for the Savior, which is the word that we have taken here for our life here on Mount Savior. Salvatorem expectamus, we wait for the Savior, the Lord Jesus Christ is calling.

[17:52]

Saturated with beautiful texts concerning the mystery of the question of death, I just wanted to move on. point out what in itself a beautiful thing it is that when in these days of the dying year the church contemplates the novissima, the last things, That's the first thing that we celebrate is the Feast of All Saints, the Communio Sanctorum. This Communio Sanctorum as a living thing, reality which has been given to us by christ's love who tore down the wall of separation and established that communion in his spirit and that we see the glory and we see the fruit

[19:27]

of redemption, the heavenly Jerusalem first and then from there returned today to the holy souls. And that corresponds, you know, so to do everything in our life that we don't, the pagans would stare at the fatality of death. and at the unanswerable question, you know, the hopelessness which, for a natural man, this mystery of death presents to us. But the Church, and we as Christians, we don't do it that way. We don't look at it from below. We look at it from above. We look at it, as we always say, in the peace of Christ.

[20:34]

The feast of all the saints, that is the peace of Christ, that's the experience of it, that's the celebration of it. And then, in that way, saturated as it were with the glory of death, the sweetness of the life that Christ has given to us, then from there we turn to thee. True. to those who are, who rest, as the church says then, rest in our cemeteries, in the cormeteria. Then, of course, so evident and inevitable that then we see that too, as in the cemetery too, as the city of the living.

[21:36]

And then we make still a further step in our inner life and we think of ourselves and we think how our natural reaction make this distinction and it says now here we are, we the living. And the others are the dead, the deceased. And that always then has kind of mixed feelings. There we are. We are still here living this life. And on the other side of the border, there are the dead. In reality, of course, we realize that so very well, and it is true of all of us, but St.

[22:42]

Paul says, I die every day. And really, we the living, what do we live? We live, in reality, we live dead. Because that is where we are every day. It's a kind of a new struggle. It's a kind of being exposed again to death. We feel it in our body, sickness, all the to which we are exposed, accidents, whatever, the threat of all kinds that we are surrounded with, and all that is really daily dying. so that we as Christians to meet this condition by kind of affirming it, asserting it, saying yes to it, not try to hide it, not try to gloss it over,

[23:56]

not trying to make of life simply and only a story of success, and somehow that success comes to land, but that one doesn't talk about. But we say yes to it, and we face it. But we face it in Christ, in Christ and in Him. There it becomes then a victory. So that we already then, on that background, in that spirit, can really speak of this life as a beginning of the life to come for us as Christians. So the thought, of course, is always with us to the end. We go up to the cemetery and then we think of the life, the presence of those who are on the other side of the borderline.

[25:05]

And we, all of us, and I'm sure every one of you, too, a new stat in himself and thinks about those who are entrusted there to us around the cemetery. We think of all the things that are connected with them, our own history, the history of the monastery, grave of Joey Hayes in these early days that were in many ways were so difficult and near this tragic death of that little boy that that threw us really into such deep sorrow. And then Father Christopher always on this day when we think of whom we think and why he passed away from us and the face that we are all so sure about, he was

[26:15]

prepared because he had anticipated death in many, many ways, in evident ways and in many hidden ways. And he had in himself, God had prepared him for that in his temperament, in his character, the way he was set up. by a great sensitivity of occasionally vehement reactions and therefore great sufferings that he had constantly go through, great disappointments that he had to meet. but always in the spirit of growing in humility, realizing death in himself.

[27:20]

And all the others, Francis Medina is an example. human beings I've ever known, really, in his married life, just through a few years, you know, that he was able to enjoy it, and he blossomed forth in such a wonderful way, and then suddenly just taken away by that accident who were Brussels or But now his wife still always so much experiencing the presence of the dead, of that dead in her own family life. And all me, mother Hughes, mother,

[28:23]

Ernst and now Tony. And to see all these waves there, you know, kind of the sign of life given to them these last two years of the year on their tombs. All that is a thing. And then our singing and our going up there, and going back, and the joy of returning to Jerusalem. All that cannot fail to nourish our souls and to fill us with great inner peace and to let us experience that in our communion, the communion of all the saints, of those who believe in Christ. We have all this there in the chapel now for about a week.

[29:28]

The monument, the figure of the risen Savior that will dominate a little cemetery there. The monks, the members of this house, will find their rest where Christ is presented as a monk in a tunic and with his arms outstretched giving the kiss of peace. Peace be with you. Pax Vobis. And I think that this... the lines and also the expression and what is in this statue and this has been put in and is an expression as we know also of many sufferings of a very sensitive and questioned soul, the Joseph Stakura who did it for us.

[30:34]

And all that, too, reminds us of the day that we all, with the help of God's grace, will see the Lord and hear His voice. Now, we are all happy to celebrate this feast. We have a day. I learned a kind of a good lesson in New York from the taxi driver when there was a kind of wild chase, you know, through the streets and it was just terrific. First we tried to get on the east side speedway And it was one car swishing by, another swishing by, just swishing after swishing.

[31:44]

And there we stood, impossible to get in there, you know. And there was a long line of car waiting, and kind of started tooting, you know. So it was really bedlam, swishing. And that was one example. Then we tried to go from west to east, and there were a street where the cows were, three cows were parked, you know, each side. and suddenly he stepped on his legs, and I was coming for him over and over, and there was one other man who simply drove absolutely without any regard, you know, just drove in from the other side.

[32:46]

So we nearly had a crash there. asked the taxi driver, now, how can you stand it? You know, there must be nerve-racking business. And he said, yeah, Father, you simply have to make up your mind and accept things and people and their ways as they are. I have thought about that often, that is, This is my profession. Here I am a taxi driver. It's my business. That's what I do. I keep my family going with that. If I would interiorly shout and everybody, I would be at the docker with ounces before I knew it, and would have to pay bills there.

[33:57]

So I made it my strict rule just to accept things as they come, people and things and their ways of doing things. But I must confess that it gets worse and worse and worse. And it's out for himself, you know, out of driving and so on. Now, that's part of the general picture. But there is, I think, a great lesson for us. And I was thinking, you see, of all of... everybody also here myself included and the way in which we say in which we carry one another's burden, which we follow. This is monastic life. It's our profession, and we drive our little taxi, you know, and we hope that it lands in heaven again.

[35:01]

But then come, of course, out of this side street, you know, comes and merely hits and smashes, and then people swish by and turn on that one. get out on the speedway and all these things are there and in their own way they are all part of our daily life. Of course for us it isn't only to take a kind of a stoic attitude and simply set for the worst and accept it in a historic way, just not to be able to keep on going, but in a positive way, in a creative way. Of course, that is the charity, the mutual And that is, of course, the heart and the very life of patience.

[36:04]

Our patience is not simply this passage of resignation, but our patience is a real carry, the burden. And we have to tell us those things to ourselves again and again and again. And for us, you know, thinking about what was in the past and saying that so often, it is simply, we are called as monks, you know, everybody is called as a monk to become a loaf of bread, but not the knife that cuts it. And so we are all, you know, the community and our constant endeavor must be that we meet one another in that love of our Lord that is not only patient in the passive way, but that is

[37:07]

So it creates an inner relation of such a kind which is not simply endure the other one or let him do what he wants, then he lets me do what I want. That's the other way of getting out of it. But a real inner, to give as much as we can of the grace of God, to give one another the feeling that there is sympathy, that there is a real inner. an openness for one another, a readiness to be one another's salvation in Christ. And that is necessary, because otherwise we get these kind of in our nests, you know, cobwebs of murmurings in our heart, and they are really like ulcers. And they grow and grow and grow and they poison our system and then we are faced, you know, so often with moments where we simply explode into a kind of rage.

[38:20]

That's only a sign that somewhere in the bottom of our heart things are not in order. that we haven't really made the inner, complete inner surrender to God and to Christ. We have really not died with him, with Christ, and therefore these inner process, you know, of inner ferment, you know, is going on and on, and it doesn't really, it's not dissolved into the peace of Christ. So let us, again also, now moving to the new building, all these things, the work we have to do, the service of the community for one another, And again, you know, we knew ourselves in our decision to love one another really up to the end.

[39:26]

On this day, we still... offer to go out some more vacations for this our great need for way that we see that the frost is setting in the situation has really deteriorates so we have to knock the door of God's mercy, really, with all our might, this calamity will end it. So I think today, after Vespers, we should again get together and sing the litany, as we did yesterday, in that intention.

[40:32]

Then there is also, today is the closing day of the third session of the Vatican Council. These days certain difficulties have developed which concern the old issue of the declaration of the Jewish people, also that declaration of religious liberty. And I wanted to ask all the members of the community also with their whole heart, and especially to pray for the Holy Father who is confronted with such a difficult situation and decisions, and of course for the whole Church, then today is the answer.

[41:37]

You mentioned that you meant very much of your Pius, no? Of Columba, of Our Lady of Guadalupe. I forget. Yesterday I got a letter from him that he asked the prayers of the community, especially also in relation to a trip to Latin America. He hopes very much to come here for a visit after that. And then I wanted to Just a word about the today's also feast of the presentation of Our Lady. It's that feast of the obelisks. Such a... a good occasion, opportunity, because we have here Father Mondale with us, who is going to, after this chapter, making his final oblation.

[42:50]

rejoicing in that occasion. Lord, you all know what bonds of close friendship bind us together, and therefore there is great reason for thanksgiving. Also may be that we all today at Mass, we remembered all our obelisks. It's the traditional oblate feast. We should, in that connection, think about it, you know, that right from the beginning of the start, once Syria was founded, we put great emphasis just on this, a traditional institution that has accompanied the Benedictine monarchy since the early days of the Middle Ages, and certainly a great meaning.

[44:04]

And I have spoken about that very often, that we shouldn't consider our community as a kind of closed shop. that we shouldn't kind of try to keep people away on arm's length, at a distance from the monastery. We should, on the other hand, according to the holy rule also, be very careful that these relations that bind us together, which are essentially spiritual relations that they don't actually interfere with our monastic life and with our general spirit of recollection in the monastery and so on. On the other hand, we simply are confronted with this fact that

[45:13]

The monastic community that in one way withdraws from the world, on the other hand, it also then radiates. It's a pre-effect that has been established since the first desert wars. They moved into the desert, but when there somehow the spark and the fire of Divine Worship and divine charity, inseparable, the two, in the Christian concept at least, simply develop and it attracts the people from the outside. The laity, what we call the laity, that means the people of God, simply consider, thank God, a monastic community not as a foreign body within the church, but they consider it as the dearest expression of a life that is common to us all.

[46:19]

to the whole people of God, and that way the monks form a part of it, and in a special way, in such a way that also then provokes a deep inner echo in the hearts of the people who live a Christian life outside in the world, because they simply see that there are certain values, deeply Christian values are being developed and are being cultivated in the enclosure of the monastery. It is really for all the whole people and which also the lay people are in a real deed of. It is a real deed. But we always follow this principle, I think we have to stick to that naturally these relations that develop in that way cannot develop, let us say, in a kind of a work, you know, which then would in the end, you know, modify or interfere

[47:24]

with the essential dedication of the monastic community to God according to the rule that has been given to us. That is that certain. And if that would be the case, then soon the monastery simply would not fulfill the function for which also the deobrates join the monastery. So there you must keep that And that is, of course, an all-human thing. It's not always so easy to do. But I think a very good way of dealing with that difficulty, which might result, you know, in the practical realization, of such a relation as our contact with the operates one i think good principle for all is you know that um a thing like this and this relation with the operates first of all is put in its very in its concrete realization is put into the hands of the abbot

[48:32]

And the abbot has the responsibility for it also before God. It is not in that way the responsibility of the individual monk. But the abbot takes that responsibility and he has to do things in view of God's judgment. and therefore he should do it also in a real, truly responsible way. That is simply his function. Therefore, if, for example, the abbot then says, now Father So-and-so is a great master, then that is done in obedience. And therefore, that's the essential in our relation. In that way, it would... contribute much, you know, to the peace also of the community, if everybody should sit now here interiorly in that way, agree.

[49:35]

There is also, of course, in all these things we know certain human weaknesses may interfere and so on. That doesn't change the essential picture. It's always so good. I think it's essential for our living together as monks that we approach it really out of an inner attitude of respect, of charity, what we call give always the credit of love. Give the credit of love. in all these functions that various members of the community practice in the service of the community. and help through prayer, and in that way not through simply a kind of criticizing on one way and so on, but interiorly in that deep inner love to help the one who in that way is in charge of that sort of thing.

[50:42]

On the other hand, it is also required, you know, of the community to kind of enter into this thing. If such a relation like the obelisk is there, then also that is a matter that the community, it's a cause, that's a situation, that the community should then interiorly accept, you know, and help also in their own inner charity in the way in which they remember and draw the obliques of the house interiorly into the inner life of the monastery. It isn't simply only a matter of that one kind of habitually remembers, you know, all that in a kind of mechanical way only. the say in oblate is to his oblation as a kind of Jewish act entitled to the, let us say, the merits of the monastic community.

[51:56]

but it isn't, as I say, a kind of mechanical thing only, but that simply must become alive in the very hearts of the members of the community. They are, they operate, are really our brothers and sisters in Christ in a very special way, you know, so that also then that what they do And the, for example, the act of oblation, which I know it's taken so seriously and means so much to other oblates, that that is also by the whole community greeted with inner reverence and is answered with an inner yes. And that's the way we talk about the oblates, too, is determined by that. So let us give in that way really the credit of love.

[53:01]

And let us take that and the fact that the monastic community there radiates into the souls of people that in a special way are attracted to us and consider the monastic life as a part of their own. vocation as Christians let us give their real positive in our loving response. brought in the memory of President Kennedy, who certainly is alive so much in all of us this morning and during the course of this day, really facing the absurdity and still to know that the divine thoughts of peace are higher and make sense far beyond all human absurdities.

[54:08]

So in this case too, even if we don't see it with our limited eyes, it will later on be clear to us. However, it seems to me that what we interiorly suffer so much from, I think, is the fact that there was a... I would say a youthful man who had the inspiration and the ideas of the future, and he was setting this nation on a positive and constructive task, yes, simply out of the divine providence. Now for us as monks, it is always we translate that into our own terms and into our own times, into our own situation, into our own spirit.

[55:17]

However, we realize that just during these days also with the council that the Holy Spirit is a is a regenerating force, the very essence of the Holy Spirit, to give birth to the spirit and the water, the heavenly and the earthly element. That is, of course, also true for us as monks, and it is certainly true also for this community, started here, was all always with this idea to find the help of God's grace, the impulse of the Holy Spirit, the light of the divine word, find an approach to monasticism in our days. And that one thing is sure, that the central thing in our monastic life is the worship,

[56:27]

And, of course, partly through the instrumentality of the monks has come about, up to now, the most constructive contribution of the Council is the renewal of worship. So if this coming Sunday, the famous 29th of November, we start another new phase in the history of worship, why out of that deep inner desire that the Holy Spirit may fill it, may make His power filled, through the voice in the way which is adapted and geared to understanding. And I think we as long as shouldn't keep back.

[57:33]

First I must say I didn't see that so well interiorly. I thought now maybe we still, you know, some day, The more I think about it and the more we have done also to prepare it, you know, like in the other day at the chant practice, the balancing has already begun, to practice this that we are looking forward to at the first Sunday of Advent and then considering many other factors, the factor of the disorientation and a little feeling of lostness or a little helpless approach to this whole question that we can see in a great number of parish churches, so here in town it seems to be a difficult situation.

[58:41]

And now that comes, of course, as the natural result of, one can say, centuries of neglect of the liturgical approach to the church's worship. If it comes to certain now, no, sometime it has to come. But of course there is that danger that if the attempts, you know, are made in a kind of inept way, that they may kind of lead to discredit the whole cause. and that we don't, about over the many imperfections or the concrete attempts we may overlook, maybe even the beautiful things behind it may even be hidden from our eyes. So I thought, you know, that really what we as monks, I mean, if one tells us that in the last, in the past, you know, the monks have done so much, you know, for the

[59:48]

worship of the church, I thought that, no, we shouldn't do it half-heartedly, we should go at it, you know, completely, with an absolute determination, you know, not to make that now a success. I mean, that again is a little, for us, a little too. But I mean with a whole heart, with a real serious effort, serious effort, And to do it, I mean, in such a way that the people who come on the first Sunday of Advent, and we ourselves, that we realize, you know, my, they're here. It is. There is a new beginning. We do it in, and that is, I think, the... also the naturally natural for our approach as non-speakers aware first in the musical language, terminology and tradition that we have.

[60:51]

grown up in and which we can see in these attempts that Fr. Klaasen has made, you know, that it works. If it's in the future, the last answer, that we leave to the Holy Spirit again. Here is something that is in itself noble, that is on the line, it isn't flat, it isn't this platitude, this kind of turning out, you know, melodies and so on, you know, at a high speed, you know, to meet the emergency, but it is something that comes out, comes out of the inner, out of the line, of our tradition, therefore, What we, the musical expression there, has a deep, a deep place in the text, in the words, you know, that is being announced. So let us go all out for it, you know.

[61:52]

And I've already spoken in front of the Piazza, what the first step may be after our first Child practice on the other day, on Friday, maybe tonight, you know, to go to various places. Maybe they also, of course, our factory is a place where good, not that we celebrate at mass in the factory, don't misunderstand me. But, I mean, the matter is, I think that we should take it, you see, take it on tape. And in that way, make it, you know, possible maybe to go even further than just a tape, you know. Maybe some ideas, maybe I don't know if they work out, but I would do that, you know. And maybe, for example, in the chapter room, maybe a room, a new chapter room, maybe a room where we could sing the I Will, but we should try it out.

[62:53]

Because I think it is important to take these things, take them on tape, you know, and be able in that way also to help others, maybe send it, you know, to our competent ecclesiastical authorities. You know, I mean, there's a possibility. I don't know. I can't promise anything, but if it really turns out... And the whole community, which I don't doubt for a moment, is all behind it and gives their best, you know, as far as the voices and effort are concerned. Maybe we go even to the highest authority of the church. Why not? This moment. This is the time, you know. So just in order to, you know, in that way, we do that, you know, I mean, not to...

[63:56]

push to become leadership or anything like that makes one, you know, really it's goose pimples. But I mean, to do it for the sake, for the spiritual, really spiritual way, for the spiritual good of the Church in the West, you know, and therefore And make that also next Sunday, let's do everything that we can, you know, way and thing, even to go... first embodies in the patencies of the operation of the T-STAR business. And it's the position of which the superior or as the community is asked to say a special word to those who are committed to escape.

[65:02]

The reason for that is because merely The Virgin receives the message of the ancient history, faithful representation, and so we acknowledge the ideal of the monastic existence, the monastic life, monastic vocation. The Lord is the hidden eye of the heart. And there is a lady's vote, especially in the moment in which she receives the message from the angel. This whole annual season, we can see that so clearly it has two aspects. One is the one that is presented to us, not only presented to us, but in which we live almost. And that is the way in which God the Heavenly Father manifests Himself

[66:09]

There are two who may be creepy and extrinsically for the first time. There are too many liars of God. We are not alone. There was a tremendous hurricane, but God is not in the hurricane. And there was the devourer of time. There was not in the devourer time. There stood thunderstorm. There was not in the thunderstorm. But there comes the quiet still voice of silence. And there is his presence. There is his calling. There is warning. of the aspects of this preparation for Christmas. And that is what, for us as the Wobbleseekers, is of such a tremendous, great importance, because that gives to our life all the sweetness, all our soul,

[67:11]

I'm not saying that people try and dare to express when they speak about the more incongruential approach, the aspect of the heart. It's here where is man more than ever. then when they are confronted with the world, it comes really from above. It comes through the vestige we see. When in a deep inner agreement, in a readiness environment about the fact, how does this happen to me? in this wonderment which expresses the humility which shows him to be child, and then receives that word, that quiet, stilling word, the word that announces upon the common of the world that wants to be called flesh for our salvation, our glory.

[68:23]

There is the monastic. The source of everything in the monastic, contemplative life is, we say, deeply human. But human in the divine sense. Not human in any other pretentious, historical, It's not human in the sense of any kind of a hidden path of self-perception, but this complete inner letting oneself go in the presence of the world that comes not in order to be strong, not in order to go away, but in order to enter into the innermost center of our And they are to become God on earth. And they become a servant. And they become a man. And they are to die the death of the world.

[69:28]

That is the thing called Mass. That is the truth, the game. That makes our life. Life. That gives us hope for the future. That is the other problem. And during this act, the saints can hear again. And that is the word of church. And that word is symbolized in trumpets. Why? Because the trumpet is their patron song. The trumpet is a sound which puts an end to what is. It's church. I would say that the monastic love is based and begins and develops under the inspiration of a quiet voice of silence. That is where they truly come in, truly come ourselves, but as children without a mission.

[70:38]

without thinking of our own contribution, without thinking of what we can and what we cannot, simply how can this happen to me? But fear. May it be done. That is their thought. It's the faith that is. It had to do with our domestic life. Oh, simply all the sweetness. So let us keep that. Let us never drown out the voice of the Father's mercy. Send your angel to bury your virgin to allow knowledge that we need. or the pretension that is so deeply rooted in our own human existence. The ostentatiousness, the flaring up of all things that move.

[71:45]

And that's why our universal life is the conversion moment. Conversion. We are reborn as a child. Today is the first of the next. The whole building up there and the sheep lived out there. That is an expression of us that missed it. In our wish, in our hope, in our prayer, in our honor, that we live there together, that that comes constantly into the deliberate sphere of our being. That it becomes the conclusion of the fact that the beginning of our life is that we Surrender completely to that quiet sleep in which animals enable them to, afterwards, to become the head of evil and to weep.

[72:56]

has borne us all flesh of his flesh. And that meat alone takes place. And that is, that's the beginning of the end. And he has come to an expression that we should not forgive, that we should keep sin. It's such a guilt. That we have, that we know, that it is not the search of the food of our own labor that we have given, that it is. But now use it, let us use it, in order to listen to the still quiet voice of silence. But then to also, and that is the other element, we are waiting, we are We are giving away as much of what we call the eschatological aspect of God. We hear the trumpets. We hear and we realize and we remember the confrontation with God in his glory.

[74:06]

His who are really precious as the truth, as the judge of the living and the dead. That makes our decisions so important, worthy to be written in the Book of Life, to stand in the frame that makes history for us, to make our decisions in confrontation with little confrontation with God. Silence is not a cylinder. Silence is not putting off. Silence is not a question, no. It's not a cause for laziness. It points out and is spoken through the last word in which God speaks, the last word of history. So that is our life, dear brethren, and it has always cried out that we keep together the alchemer and the obeyer.

[75:15]

the beginning and the end, the voice of silence inviting us, and the voice of judgment crowning us. During this week of Iyengar the 27th of May, after the 37th day of Adamus Munica, In preparation for the birth of the Word of God in our hearts, we, our attention is called to the prayer. It means, you know, to God, I am, that's, you know, an observation into the task here. Now I just want to express the joy of it.

[76:25]

I think we all feel it. The movement into the new world begins. We are much closer, we are much closer to a child. In the years in which we get older and younger, the child is separated from the body. a relatively long distance. It was elected to go there in the course of the day, or in some sphere, and be next in order to follow the invitation of our Holy Father, St. Benedict, to give us to be here in the works of St. Augustine, and to simply enter the Oratory. But now, in these new circumstances, and it's beginning, it is really very soon to follow these symbols.

[77:26]

The eight verses of the Holy Spirit. Nothing could be a great gain for the whole spiritual community. Why? Because the way they stand before God, all the millions of the community, make the use of them. and in simple gitarra qualities enter into the presence of Christ who, because we move the blessed sacrament on the anus, but it takes very less love, it can so easily be reached by hope. But anyway, We do it, that is also beginning of this what Sid Corum said instead. Our needs should always be laid in order to God in thanksgiving. The Dennis of Corum said this for all of us that is a very important.

[78:28]

We all have needs, but we can't come to God again. Two different patterns. One is the action of complaining. And what we're doing, usually in our tradition, we don't go to God at all. We simply remain in our home, a little corner. And then there we get lost in our home. There are no dark thoughts, etc. But when we come before God, we should come before him with thanksgiving. And there is what they say is called inner silence. So much because any kind of prayers, first of all, is an act of love with one another. It's an act of mediating, of merciful love.

[79:30]

the One who has called us out of nothing into being, and has called us out of doubtless into life. Just therefore, as His creatures, and especially, if much more, as His children, It hadn't come before, and it appeared before his face without remembering what he had done first. Therefore, let us do next an incomparable thing of the whole spiritual realm in order to forget our line of being, call this our episode. That world works, it is it for me that we cultivate in ourselves deliberately the spirit of the escape. If we turn to God through Him, it is realized that He is our power.

[80:34]

Our first beauty of the real way to meet Him in His goodness is in the spirit of thanksgiving and also the spirit of communion. So let's keep that in mind. They bring this word with the use of the opportunity that they speak to us. It brings a real spontaneity of the Holy Spirit to this good wood to make sense, which supports, teaches us, that we can ensure that the pleasing God might be prepared in our own hearts, the incarnation of this word. It's so beautiful in this and in the rest, too. You understand, God and the people of the Church and little people enter into various stages of the Incarnation.

[81:37]

The Incarnation is a process. It's an historical process. And therefore, it's not a moment. It's a development. And therefore, it's first that giving in vigour of a chorus that are in the ear of your hearts to sing a message. Then comes the hiddenness of the Word in a flesh, hidden in the womb of our Lamb. She carries it. And Elizabeth meets her. And then we see how the What is of God in one, you could be the lips for joy when it meets what is of God in the other. And that is such a genuine law, that there is two entities in our monastic life.

[82:43]

It is for everyone who will not have some great obligation. Bodies of God, a body needs good job. Where it needs bodies of God, we know. And therefore, on our part, the obligation to have the war, to look to that, that we are having wills that when we meet somebody else who needs a brother, the bodies of God should be somebody transparent to him. that we don't hide it from the cloud of the various forms of our salvation, in which our preoccupation with our salvation creates the divine, what is of God in us, to shine forth. And that then creates what is of God in the other to leap for joy.

[83:51]

And really, when we think about the very essence of community life and the blessing of the community life, yes, that is perfect. Because what is community? A constant renewal of leading one another. And therefore, a community life's desire for the blessing of community life that these leads enjoy what is of God's in us, that they are multiplied to our own consolation and to the glory of God. So it was three of them also during these days of reparation for Christians, which the seedless region, preoccupied with all kinds of and practical tasks and duties, which naturally take our attention.

[84:54]

Eventually, the law of the times may intervene, and they put up a barrier, and they hide what is God in us, and prevent then the joy of the Lord in our lives. Or have we failed to forgive, to make good? That is the question. You may look in every direction. Today, the last chapter of a rule is being read. The rule of St. Philip's, the rule of God's life. And then he says there is sum total of the life of the one. Instead, the last chapter, St. Benedict ends it looking back at what he has written, and he says, not every justice is contained.

[85:56]

In that point, the rule may be quite vague. It is the full analog. And therefore, the only thing he can say when he looks back on the rule is that it is the beginning, initium conversatio. But then it has to be full field, full field in what way? That's the criticism. And then we look at other things. We look, for example, at the Gospels. Gospels are inspired words of God. has been spoken to the actualist, has been fulfilled. The greatest of the evangelists, the Savior himself. But when we look at the end of the Gospel of St. John, then he, looking back at what he has written, will say, books and books could not fit.

[86:58]

See, awesome. But what is written here has been written in truth. Let me read the actual here. So it is not in itself either, not even the gospel of St. John or any gospel or any word in which man deep serves as an instrument. It's not, it's not full faith. It's in somebody's act, somebody. The same with the church. Look back at this year, 1964, by the history of the church. The Metropolitan Council registered the church in the course of this year was, as it were, visible. When we said it in its fullness, under the inspiration of the Holy Spirit, and still in this day of the Council, and of the discussions of the Council, was it, did it fulfill everyone's expectation?

[88:05]

Did it end in a compromise? It's on one hand, one has a feeling, the world as it will be put in, somehow, of a human insufficiency, the laziness, and then the negligence stands out. And there's so many other feelings. Look at the monastery and the community here. In 1964, they had new buildings, and these new buildings, they are complicated. If we don't have some good feelings of fulfilling of all our dreams, no will be there, no words be there, could be. So in everything, in the life community, look back at what we have done in the every division, one thing. They look back at 1964 and we have asked them, have I used the time really?

[89:10]

Is that what the Lord has called to be, the Word of Salvation? Has it really come to pass? And to pass in me? And then on that word out, you say, no, here, I have finished. Here, I have finished. I have given all of it now. So, therefore, what is that? We are certainly in that world. We know that we can do it. in this year of the law of 1964, and it was brightened to say of this human aspect of it, that it's one figure after the other. And that is the reason why I love it, certainly, especially in the history of Israel, the people of God, for whom there is the knowledge that the law of God, there is a word in it Mixed, he said. It is the world, look at the prophet Isaiah, and then what we have heard from him.

[90:16]

There is judgment, there is doom, and there is trouble. Doom and trouble. Always, constantly, there is a need to play. A world of trouble and a world of trouble. Where is it fulfilled? it would clearance with yours. It is in that sphere that we call, in our words now, in this interview, we call it mystique. What is that mystique? That is, before salvation, as it has been named by the Lord Jesus Christ, the Word of God incarnate, he came from the power And he headed to England's New York, and he leaves the world and goes back to England. That is, of course, the nature of England, as the New York Honourable.

[91:17]

The theory has been fulfilled with him, because he came there, he was obedient to the teacher, he died as Honourable, and he rose again, and they have stated it to him, And from there he sends the Holy Spirit that would give the completion, consolation to us. So you hear this good thing. Where is he? He is in the sacramental world of Israel. And there is for us an almost as great consolation at the end of the year, in the wheel of respect. The two liturgies and changes in community and ministry were no church. The one thing is there. In that realm of the sacramental world of the church, community assumed that it does continue. They are not willing to fear anything that has been spoken to you by.

[92:21]

It is as it were the objective. a reality of salvation present in the church. That's why our Lord is saying his last word to his apostle, do this, do this, it can be done. That means as a real sacramental representation of what I have done for you and on the salvation that has been completely consummated and that has been given to the church as the bride of Christ. There is, in that world of liturgy, two churches, Reedy and Julie Beardy, and nearly already, in your glory of your assumption, constantly being crowned by power. And that is our life, as certainly we do, and I've existed before, and we realize our own failings.

[93:24]

The phoenix of the church as it now exists, as it were, experimenting and concentrating on the line and on the level of concrete historical experience. With these men, with these bishops, with these ladies, and the church as it is in South America now, Church as it is in your own mind. Church as she is in this country and in our lives. All of that is different. All of that has a birth-beginning and a beginning. And again, forever, the completion is not yet. For sure, what shall we do? We look at it in the light of this. We look at it in the light of this. What is that? That is a natural thing. In the interior we want to render the cult of 1964.

[94:27]

And we go to the cult of Mary Wood today. The cult tried to see the balance. It was a very poor MRA in the blood. We tried to do that. It can be only the only answer to our failures, to our negligences, and to our laziness, is an act of faith. But what is this act of faith? It's not a kind of auto-suggestion. It's not a kind of introducing a dream reality. And if that were to try to gloss over what we have said, no. It is in the fullness of the mystery of you that has been given to us and has been set there on our altar to look at what we have done in humility, in repentance, saying we are good, those are good, seeing our weakness, but knowing

[95:34]

that God has taken care of us, that he has given us the regeneration of which the abyssal beast has consecrated. Therefore we can say in gladness that I believe, not most misbelievers, not by our merit, Nor what we have done as the real last decision about success or failure of Atheism in the North by 1960. But what really is the last word is to our response, fulfilled in the museum, in the Sacrament of the Church, and accepted right away. beyond our, that tremendous innocence of wonder, but at the same time of thanksgiving, that really and truly, here in the Sacrament of the Word, a place for it has occupied.

[96:41]

And we have it for us. That is the essence of our faith. So looking at that, that number was given in the sense, certainly of good men. Nobody can mis-affirm that failures are small. The Egyptians are gone for this year, 1960. But at the same time, the Resurrection is at hand. Thus, regeneration is beginning. And in the act of faith, we look back at what we have done in deep repentance. dying in the way of Christ, asking the Lord for forgiveness. So when do we enter this emotion? And is that when we look in the fullness of true hope into that feeling, which is not only a dream, but a daily celebration we have.

[97:47]

And the first one, when we received to the last experiment. I hope that you have given us evidence and a little assurance for the future. And this, as we just talked a little together, the way Jack and I then, in the attitude was stated, which I think is of tremendous importance for the monastic life, and that is to live simply the monastic life from moment to moment.

[99:15]

not to lose oneself in speculation about the future, because that only can weaken the resolve, and it may lead us easily into ways, vices of ways, and of thought which are false. part of the divine providence for us. We live as the dogs waiting in the present moment. We live, as we always say, the sacrifice of the moment. We live the sacrifice of the moment. ...just colloquium reading, we're able to observe and see the lust, the commitment to the mystic life.

[100:23]

And then, too, again, it gives us such a way to go for the future. Because those two things, you know, belong essentially together. To live a domestic life and to say, success. One is the meeting of the moment with one's entire faith, and the other is to feel out of the heart for good in this plastic life, which gives us the honor for better and for worse. So to celebrate this Eucharist into the university community is a job that we want to bring this holy moment as closely as possible to that beautiful end somewhere in the epiphany season, the baptism of our Lord Jesus Christ.

[101:30]

And we hope that it yields to come. This day of the baptism of our Lord may be also the day of your monastic baptism, your solemn confession, and your final consecration as monks. The baptism of our Lord Jesus Christ. That shows you the whole purpose of religion, of domestic life. It enters into the job in order to be better. One, two, three.

[103:06]

Here we go. Here, on the foundation, you see. That is the judgment. And here is telepathy.

[104:35]

It's set by this reception under the seal of the love of the Holy Spirit. And that is still one more step in the way of marriage. They haven't spoken, and the voice of the card is still. This is why we are so in him. I am very pleased. Now, we're wandering this way, what makes you fantastic, I don't think, but gives you confidence and peace. And here is this deep inner resolve, and a deep inner desire, and every moment of it brings you to the end. That's a way we can choose. There is three aspects. We'll map it, and contemplate it. Maybe we can't work hard enough, or we may... Again, and the most painful moment, if you have already taken your moment to a woman, if you've pulled it in and it's too short for him, and then you're in a moment, and you laugh at yourself, that this is a path, this is a state, that it is not a kind of tenement.

[105:46]

In the interview, there is a beginning and an end. in the peace, this commemoration of the baptism of our Lord. Maybe we should get a little bit about the those three important stages that are so apparent in the Unique Report on the Baptism of Our Lord. We've got Titus going into the Jordan and being immersed in the big talent of John the Baptist and his ascending. While singing and singing, he said upon him of the Holy Spirit, the bold, the dark, and the voice of the Father, the being said, just thinking about it's a good way of remembering our three monastic vows, the conversion of morals, the conversatio, the

[107:05]

Call it the rock dying in Christ. That has been the necessary and indispensable door of salvation. To which we enter to the kingdom of heaven. Because the kingdom of heaven is heaven. And that is what our Lord spoke of, that poor education of John the Baptist. Then in the second verse, the Holy Ghost is sitting in the form of the dog. That is, I would say, the vow of stability. Because through the vast ability somebody expresses on his part, he expresses his love for the community.

[108:08]

And the weakening of that relation is also a sin against charity. and on the part of the community, naturally, the one who has given himself in this vow of stability or of Sudanese and has a right to the full support on the part of the community. And that's very important for every noct and for every community to realize. His ability is huge to them. It is giving himself out of the monk and it is also giving out of the community. Both. That is simply the inner law of the holy step.

[109:12]

That is given, that is an answer and response is simply necessary. And then the voice of the Father, this is my beloved Son in whom I am a priest. And I think it's so beautiful to consider, to think about the, to our relation to the spiritual God, superior in the, in the bond of obedience, just in the light of this world. You know, the very first thing then, which the Holy Spirit did to our Lord and to the solemn announcement, this is the one whom I have prayed, he brought him out into the desert there to live among wild beasts.

[110:15]

So, that typically seems to me the inner mystery, the positive aspect of obedience. Obedience is really, again, our response to the word of God, that this is my beloved Son, in whom I am. Every order, every command, every thing we are invited to in Sweden, in our synonymous is nothing but this word. You are my beloved son. You, I am pleased. Without that, without this, this pleasure of the Father, please, son, there, There wouldn't be even the call of obedience would not be possible. Call of obedience in itself is a very solemn, this is my solemn in him I am very pleased.

[111:21]

It's suing the monastic liar too. experience that and whatever happens in any department of agnostic life whatever has to give orders you will always feel that he likes and it is enough a joy to be more aware when one downloads that there is somebody who hears, who listens, and who listens with a willing heart. As soon as one realizes that this listening of a willing heart is not there, then one hesitates to give anything else. So the order is waiting for an instruction of the dog, while I have any photos, and should be also let us see, that might incline the ear of your dog.

[112:24]

And there is still another point, that is, that this relation, this would be made between the Father and the Son. Of course, it's also so beautiful that this relation would be at the moment in which the Son is there manifestly as the divine that carries the world's sin, that they have their cabbage, the world's sin. And to this, in Adam's open, this is my written song, in whom I act very pleased, so extremely, with God's answer to this act of immersion, an act of conversion, of repentance, of good. carrying the word sin. Therefore, we all are included in that code. It is address of the Father.

[113:27]

These words are the Father directed to listen, because he is there as the life that counts on sin. with the power of kisses.

[115:52]

The power of kisses. [...] um Thank you.

[117:14]

Okay. Okay. Thank you. Thank you.

[119:52]

Amen. Thank you.

[123:27]

And this is what you want. This is what you need to do. And you're going to look at this. And you're going to go to the other one. And you're going to say, yeah, that's it. And then, by our being, we ask for mercy. And we are certainly glad to be here with you today. In the future, let's think of these two things while we are in meditation. Instead, you use law.

[124:56]

From this point, we put a training that we have to have. Then we have the meeting in the course of time. Then we have the relation to the world. Then we also have the mind, the self, the student, the patient, and the patient. And there is this combination of that. He is all the space, the fire, and the moon, and there is not a purpose beneath them to do vicious work.

[126:10]

As a man of faith, we certainly need you. Well, if that's what you think, then, God, please believe me. It's a big problem.

[127:07]

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