in the hands of the old man, who was making a problem to change. The last day of recollection, I remember, from a week ago, was devoted to the idea of the Obedienzia Fide. And during that we wanted to remind ourselves that the Christian idea of obedience is not derived, but does not have its roots in a power situation. The strong one, lording it over the weaker ones, not on political You know that the princes are the Gentiles' exercise of the mingling of the dead.

[01:05]

But it shall not be so among you. But whosoever will be great among you, let him be your minister. Even as the Son of Man came not to be ministered unto, but to minister and to give his life a ransom for the many. So Christianity is a divine intervention from above. It's not people gathering together in an identical society to lift mankind up to a higher level of moral by some educational means of enlightenment. In this divine intervention again, it's not simply the proclamation of the law in the Old Testament, but it means the Son of God, the second person of the Holy Trinity, equal to the Father,

[02:28]

one within its substance. Sent into this world by the Father, to become man, to die, and to rise, that means to give this life a ransom for our enemies, that those who believe in him may receive divine life, Now this gospel, I mean this evangelistic Christian faith, this gospel is real. That is in all great servants, ministers of the gospel. There's never a type who insists upon his God's power and his God's wisdom. thought and action are one. That demands the surrender of mind and will, in fact, of not any color.

[03:35]

And that is the obediencia feeling in the Christian sense. But this obediencia feeling of silicon earth as a human corresponds in its essence and structure to its object through the gospel. Those two have to be in an inner proportion, correspond. The universe with gospel is a divine act of sharing all God has with man. It is an act of infinite love. the son proceeding from the Father's bosom. Therefore, the obedienzia fidei is also an act of the heart. It is the abyss of trust, open to receiving the Father's absolute love in the person of God.

[04:45]

Therefore, faith is the beginning of faith. Innocent act makes it completely different from any kind of human psychology. Innocent act through which Christ dwells in our hearts. And to dwell with Christ in person, dwells in our heart. in such a way that a kind of exchange of personality takes place, not only for translating together, relation. Therefore, through this thing we are, we all become a new creature. Evidently, you can see this of beginning self-healing transcends completely the psychological sphere and reaches into that of being.

[05:58]

But further, through the fact that the Gospel, this Gospel I spoke before, is addressed to man in the state of rebellion against God, and is God's saving answer to man's disobedience and self-will. The gospel is, in itself, a supreme act of obedience, culminating for that very reason in the crucifixion of Christ. and not my will, but your will be done as mine. Now to this self-surrender of Christ's will to that of his Father corresponds in manner as an integral part of the obedientia field the act of taking up what one's self

[07:09]

once crossed, we follow Christ. In other words, we can do the act of faith. We not only enter and open ourselves to the act of love of God, but this act of love takes on the form of a gift of absolute One sees immediately that this obedience that we speak here about, that taking up one's bodily obedience of the cross, is not surrender, say, to a cause. But it is confirmation with and it's transformation into Christ, the Son of God, is therefore a liberation of the tyranny of selfish human desires, and is an entry into the power of the resurrection, into the power of the risen dead saviour, who to serve is to

[08:34]

Now monasticism has established a way of life through which this obvivienzia fidei is lived in a specific form. This form is intended to give to this obvivienzia fidei, as that is, the general tendency of monasticism. Monasticism is simply The full question, perfect question, the answer, I think, ends the modern pianist in his inner desire and longing to give himself wholly practices disobediencia fidele, or leniency. In this form, he puts himself voluntarily under the total obedience of a spiritual father.

[09:53]

Again, of course, you see right away here, this is not an act of non-political act. And the monk doesn't meet somebody on the street and say, you know, from now on you are my boss. Well, we get to the wrong man. And so we put to a spiritual father, to an alpha, everyone who we trust. He knows, you know, that he is the It's still better to him, you know, which is the representative of the father, of him who's come through this, is able to lead him in the same way of being, the same way of being. Though it's not simply dead obedience, it's not obedience of the corpse, it's not obedience to any Christ, it's not one of them, it's not one of them.

[11:00]

It's a moral charity. unasked for as a self-organization, choice, and blah, blah, blah. Therefore, it is perhaps intolerable despair. And therefore, also in theory, one's right. Why, the qualities of that don't want to enter into that here, but it would be good, you know, also for our own personal thinking, It's true, go into that and think a little. What does this obediencia fide, what does this specific serenity mean within Christianity and especially with anyone else? What are the qualities, for example, of the one who represents Christ? They are, of course, different from the qualities of the king, different from the qualities of a great organizer.

[12:11]

What is that? Different. The inner mentality of the one who commands in this specific relation of obedience, of Eden, is totally different from the attitude of of Ada, of the President of all the corporations, really does not. And so also the inner attitude of the one who obeys is completely different. He doesn't obey simply as a slave because he is sold to this law. And therefore, that has to do what he wants it to do, has to serve as a kind of an instrument. It's not really different. It's the one who enters into it has thought.

[13:14]

He enters into it to be saved. Now, we have statutes that come in these pre-cernobinical stages. This obedience is practiced between maybe two persons only. Sometimes for time only until the disciple becomes a father himself and moves a little more further, more deeper into the desert. or also for good, if it corresponds to the particular charism of the disciple to remain a disciple. We have examples of that too. But of course it's always, you know, and therefore I think that's important, because in the beginnings of movements

[14:23]

the essence of certain basic relations appears much more clearly. Just as, for example, in the Church as a whole, the relationship of obedience between the Apostle and the Ecclesia appears clear in the epistles of St. Paul. Later on, that all becomes then more developed, and there are different things. There are doctors, and there are bishops, and priests, and all the whole rotation, and so it develops. But the essential as I say, the essence of ecclesial obedience is already visible, more clearly visible, in the obedience, in all that, and we call now the authority, in which, for example, Sigmund Hall meets the ecclesiastical.

[15:35]

So, therefore, the later This is a very good form of monasticism. While it has to keep, actually, the essential element of this obedience, this initial, this principio of total giving up of oneself, that is, of course, kept also in the synodic obedience. still it changes its form. It gets richer, it grows. Why? Because the community comes into play. The community simply is not simply the aggregation of individual But the community by its very essence does not mean a Christian community.

[16:42]

A monasticism or a monastic community is a Christian community. You cannot give up the character of a Christian community. You cannot change the basic character of a Christian community. Then monasticism wouldn't be Christianity anymore. It's a no-picker. Therefore, you change the city, the obedience, and that's what also I mean, it changes it from growth. For example, a community, a community needs a role. It needs, as it were, a constitution. And this constitution is, as it were, the role in which this community and the community can live. I mean, that's the community. Therefore, this role cannot simply arbitrarily be changed. has to be followed by all. But it seems to me that it's first of all the fact that our unity line opens new dimensions.

[17:58]

It opens the dimension of paternal charity in us. And it also and immediately involves the whole question of cooperation in the field of work for the material needs of the group. And simply his, in that, in relation with his trust between two persons, simply as such, It doesn't exist, or at least it doesn't grow as any factor of any importance in the monastic life, but in the community it does. Now, when you say this aspect, this, let us say, community aspect of the obedience of faith,

[18:58]

a beating of faith and community love, with which we are concerned. And also to which we, you know, in a way, anything that we do on a Sunday, Stuttgart can only be a place, the beginning, but in which we are concerned also this time, this Sunday of recollection. the community of being of faith in community love. Again, one must say that the heart of obedience, as presented before, remains the greatest. So are all developments which your practice of obedience takes in the invention of fraternal charities, as well as in their own work.

[20:04]

This is why I hinder somebody as a whole monastic way of life, wants to and aims at this one thing, to put the things of the kingdom of God first. The oom-oom let's us up, the warm thing lets us up. Put that first. That's why we lead the world not to be a force, not to be the way of life in which, as I say, for all kinds of reasons, it cannot be first. That is, of course, what Dustin Bunk wants, that total, absolute response of obedience with heart, and soul, and body, and all things that make up the human being, through the infinite love of God, and through what the monastic life in a way tries to restore and accomplish.

[21:08]

Therefore, let us say the supernatural heart of the obediencia fidei remains the same. in all the ways in which obedience then branches out of the earth. Again, we read that just the other day, we heard in the Gospel, whoever does the will of my Father in heaven, he is to me brother and mother and sister. Therefore, whoever does the will of my Father in heaven, he is to be brother and mother and son. There are two things that we see right away. What's the harder bit? Doing the will of the Father in heaven. That means on the supernatural, on the spiritual level. Father in heaven, the saving Father, the Father of the Lord Jesus Christ.

[22:13]

not simply and only the Creator of Heaven and Earth. Father of Jesus, my Father in Heaven. That's the will of my Father in Heaven. But this, doing the will of my Father in Heaven, there is then the gateway through which I enter into a new community, into a family. He is to meet with other and mother and sister. Therefore, there's a new reaction of obedience to Christ, like the father is the keeper. Through this, we enter into a new kind of spiritual family bonds. And that is, of course, the beginning. That is, you know, what we are concerned We celebrate, we celebrate this Sunday as for us a special meaning, because there we see that's the vision.

[23:22]

There is the bound of the Transfiguration, and there we see Christ, and we see Christ transfigured. That means the anticipation of the fullness of the Leberwacht, fullness of the Resurrection, dissipated vision. And there we see Moses and Elias, and we see the three apostles, that's us. So then, of course, that's the original thing for which we were looking and for which we are constantly looking. So it is, therefore, this, permeating with the transfigured Christ and His Of course, this family, these people who are around me, they also hear the voice from heaven, this is my beloved son, hear whom you shall hear, hear whom you shall hear.

[24:27]

Because hear whom obey, hear whom you shall hear. But, as I say, we must keep that, you know, Very important, you know, because you realize and we realize that in the past, that attempts to establish, or to live, and to say, the family aspect of our life, and say that aspect is essential of Christian fraternal charity, to live it, we must be interiorly completely committed to obedience to Christ and to His heavenly Father. The obediencia pilare to gospel worship is the source of it. And therefore, everyone keeping the monastery must be longing to enlist in this role, let us say, the role of the Pope.

[25:36]

Because the transfiguration, that's why he took the transfiguration as our symbol as it were. Because the transfiguration, in the transfiguration we have the two, Christ speaks to Moses and Elias about this living in this world, and he is before us in the luminous cloud. So, if we look beyond the cross, that's what is important. And that's also important for our obedience. Now, the concept of obedience must be pure obedience. Look into Victorians. Obedient man, he announces victory. That's always this totality, this wholeness, that was one of our ideals. one of our basic concepts, really of our monastic creed, as this community of Mount Saba, the Mountain of Transfiguration.

[26:51]

But as you see, the entrance to this, let us say, holiness, in which Christ, who does the will of God and the Father in heaven, He is doing brotherhood, mother, sister, and that's wholeness. That's the wholeness of man, truth. That wholeness is accessible only through this, through this access. If for anything that we live on this line of of every Christian, every charity among ourselves must have this thing as its root. It cannot be escaped. It's impossible. But then, you see, too, it grows there. Then it can really develop.

[27:54]

Now, we just look, and I do that, you know, in collaboration to what you want, because we plan, you know, the vision of life, you know, maybe in the morning, I must talk a little bit to it in advance, concerning the technical question of the presence of people around and how it can be best combined. And the conclusion is that the best thing would be if we have then a reunion of that right after the thirst. Because then the farm stores can wait, otherwise it would be too long and then things would get mixed up. But if we started right after the thirst, right after, then we could devote an hour to it. will be a discussion of the religion of life, and then that will be in this way, that we first, you know, just a few short thoughts, you know, that I had in getting the, I mean, putting this idea and suggesting it to you, and then discuss, but then when we discuss it, it would be best, you know, if the

[29:22]

The seniors would be by themselves, discussing with many of the journalists and the novices. The dean would have their own revision of that right there. Then again, depending on what we concluded, we come to devouring our discussion. Then the seniors would have their revision of that in the afternoon. and the whole group, maybe groups, that depends then on what conclusion we reach, talking about what would be the best and serve the best the weaker. That was, you know, the vision that I had and the good of the community. So, but there, you see, what I'm trying to get at is this, you know, that the, in our, see, there are, I would say, If you look at the development of this community life, you see it has this unknown, so to say, the sign of the monastic obedience, but still in such a way that our monastic life is really Christian community family life.

[30:45]

Because that's what we all long for, that's what we are doing, why we came to the monastery, for that reason. So, for us, of course, there are, you know that very well, I mean, in our concrete situation in this, let's say, right this weekend, there is one problem which is always there, and that is the problem of communication. The other problem is that of the whole work area, you see, of the work of the committees, the work of meetings, community meetings, and so on. So the area which we are now concerned and which we are just entering into also in Scotland Week, our own discussions when the, let us say, field of work, the engages people with various gifts, you know, various kinds of knowledge and so on.

[31:58]

Even this, and this work, in which the arms, they are taking a knowledge, you know, it's a material knowledge for them. With the end at the same time, too, of course, that all of it, you know, that under, of course, the basic form and inspiration of Gnosticism. Still, I mean, there are. Therefore, there are the committees, and these committees are working, as it were, as the reins of the community, you can watch, you know, community as such, as a whole, they cannot, you know, enter into any kind of great long-range plan. It has always to be spearheaded, you know, at least behind it, in a certain group, in a certain committee that does, you know, Thinking and then, of course, there's the question of the relations between the community, and between superior and inferior, and loyalty.

[33:04]

North states, we want what? Then, on the other side, you know, there is the third side, is then the coming together, and then it's the meaning of the revealed vision of life, of the community, and the or through a certain beginning, and that simply, I would say, in the general mode of co-existence, the building of a vision of life, is, of course, the determining of the spiritual good of the group. But in such a way that the group itself can enter into action. The group acts. And therefore, also the way in which the concrete thought that the revision of none takes, in my mind, should be determined by the desires and also the experience of the world.

[34:11]

So the other one is, as I say, is the thought, for example, of communication, of monastic silence. let's say, personal association, general association. I wanted to say, I mean, tonight, you know, just in that connection, that it seems to me, it is, we don't get anywhere, neither in the form of common field of communication, nor in the field of revision of life. which is, let's say, a centurism, can be considered as an act of corporate repentance. Nor in this old field of committees and this cooperation in the field of material needs and support for the community. I can't get anywhere if not every individual

[35:17]

really enters first, you know, through this door of the obediencia field. We must approach this whole thing, as we always say, in the peace of Christ, not outside of the peace of Christ, with that very good point. As much as we can, we must interiorly be first, and to say, at one, at one, in ourselves. We must be simple in our self-process, easily said, beyond what can be in our desire, in our readiness. Simple as a wall in ourselves. Because otherwise there's always the great danger that we project our own, let us say, disunity into the world. For them, then, it's important that, for example, the revision of life.

[36:22]

Revision of life does not work if the group that undertakes the revision of life is not already in a deep, in a good will, in the state of the bones, united so that they are tuned onto the other. Then that simply must be there. Of course, it is the gift of grace to think for which one has the right. If there is not yet given individuals out of their hands individually, either to drive over God or to make propaganda of oneself, well, they're finished. They won't get anywhere, not even God. were on the wrong, [...]

[37:31]

And I'm sure that you all feel that. Everyone here has that deep inner desire, you know, to approach and to live a lasting life in this thirst for newness, thirst for the new man. We want to be young kin in the world. And therefore we want to meet with one another in that youthful, It's also true, you know, that all fishermen, all income, all members of the community have a great inner desire for the simple way, kind of brotherly, familial spirit. No doubt about it. That is there. That familial spirit, you know, takes, of course, and demands from us be like the children in a good enough city.

[38:40]

And once it shines, then it gives credit to everyone. That opens to everyone. Not the idea that we preconceive, for example, anybody who would, you know, come into a vision of life, let's say, with the wedding maids, the condemnation for this or that war. This judgment on war. This method is quite fit for me, of course, yes. That in the Buddhism of God. With being, you know, it's down to being. The deep truth of God is still a good example, you know, of, [...] uh, you see, also, uh, sharing, uh, one's thoughts with the other. We loosen up things. This inner readiness must be there. So, then, of course, we, um, we, we ask ourselves so often,

[39:46]

now in these last two weeks, you know, that work of that word, you know, simplicity, you see, comes up. And I think it's played a great role in our life, and it should. But this simplicity, you see, too, one can approach it, let's say, on a kind of external level. Simplicity means that our life, you know, should be not complicated. But one must always also think, you know, that the external simplicity has a meaning only as a sign of the internal simplicity. And this internal simplicity simply consists in this, that one is able interiorly to kind of, as the psalm says, you know, to kind of rest, like a little baby that's stuck, you know, and is now well-filled, you know, and happy and satisfied in the breast of a mother.

[41:07]

That must, somewhere, must be in us. And that is the simplicity. out of which, then, also the organization of life rolls, all which belongs to the elite of our kids. So let us, therefore, tomorrow, when we go into this, let us say, social strata of the Obedienzia Fidei, not forget all aspects. The rule of it is that Obedienzia Fidei, which the gospel, that means coming of the Son of God, He has become man, and He is dying for us, and His obedience, and His obedience, and His giving up of His own will, and making room completely for the will of God, and His throne also, until He interpreted in the Scripture.

[42:05]

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