on the mission of Saint Benedict, and to know that he, they are. in his own way that he contrasts the Saint Benedict, Saint Dominic, Saint Ignatius. Now he contrasts them or compares them in this way that, as you remember, he considers the Saint Benedict as the as the beginning, as the man of youth thinks that in our youth are dominant, the imagination is the, as we call it, the poetic aspect of life, poetry of life. And that later on, when things develop and mature, then what comes more to the fore is the intellect, the, say, the scientific approach.

[01:16]

That is then in Saint Dominic, the key word of truth, veritas, for his order, the intellectual intellectual scientific, let us say, scientific theology, that, indeed, the Benedictines and the monks have always kind of instinctively kept away from. For the Benedictines, one can see that again in Herbert Cuthbert, there's much more the history, and the history has an interest in the living thing and the development, the process of how something comes to life, organically develops. Then comes the end, then comes the last stage of the development, when already the kind of first fervor in some way is gone and crystallized, then comes the organization.

[02:31]

the organization as the practical aspect of things, and that is then what Newman attributes to St. Ignatius. Now, of course, all these things, and Newman says that naturally these things are schemes, schematizations. It's abstract, of course, and we in life, as always, can never be pressed into those departments. Still, I think there is something really to it we have there. I wouldn't maybe so much approach it just from the point of poetry and science and the practical approach, as Newman does it, of course, it is certainly true.

[03:32]

So visible that the society is organized for a certain purpose of apostolic tasks which is organized in order to accomplish them in the church. It is very interesting also another little contribution that has been made just recently to this whole chapter about Benedictines and Jesuits is an extra little that has been published by Maria Lach in the memorial to the Hundred Years. It's now that the Jesuits came and took over Maria Lach in 1863. And they published, what is Liturgie und Mönchtum, published a special number on this volume.

[04:37]

of this event. And in this thing also one of the Jesuits, Father Barth, who writes quite a lot and is a very scholar in the field of monastic history, compares there in the beginning, as the first article, between the abbot and the general. the description of Saint Benedict of the Abbot and the description of Saint Ignatius of the General. And that, indeed, is a very revealing comparison. One can see one thing that in this whole description is quite a long and quite a systematic description, one would say, that Saint Ignatius gives of what a Jesuit general should be. It's interesting also that evidently it's written for those who have to elect a general to see and to know what to look for in the general.

[05:48]

It's not a kind of mirror for him, but it is more a practical instrument, you know, to direct the elections to the right man. One thing that one immediately sees is that this entire chapter, as I say, is a very detailed chapter in general, not one quotation of Holy Scripture occurs, not in any way. I mean, if you read the chapter of St. Benedict of the Abbot, you realize right away that nearly every sentence is kind of confirmed by, or not only confirmed by, springs out, I would say, of a living, very close contact with the Word of God. And that the whole picture that St. Benedict develops of the habit is really taken out and goes out of Holy Scripture as a living world as the last analysis, the canon and rule of the monastic life.

[06:57]

Monastic life is really and truly based, that is, I think, the deepest intention of Saint Benedict on the world. that has been completely abandoned in the constitutions of the society of Jesus. There it is not that, of course, anywhere I would say that there is a completely different spirit. There are always the same Holy Spirit going there, but working much more. That is true. Newman there certainly is right under the practical aspect. first the practical aspect of the election what to look for and then of course also the general as the man who is capable of directing the society and society as it is as a big organization, a practical instrument in the service of God, in the service of the Church, in various ways, to serve the souls and to serve in ways which the ordinary administration of the Church is not capable of doing.

[08:12]

And of course in that way the Society of Jesus continued certain trends and certain ideas which already in the Middle Ages led to a practical There's a use also of monasticism among the monastic orders in the hands of the supreme authority of the church in the hands of the apostolic see. So here, it's here, but the emphasis, you can see that very clearly, the emphasis with the general is his practical abilities, his powers of ruling. His determination of, that's very interesting there too, of tackling, as St. Ignatius puts it, the magnus res, that means really big tasks, great tasks in the service of the Church.

[09:16]

And I think there is one of the, also the, great and positive aspects of the Society of Jesus. It's an army which is really serving big tasks. You see that in the beginning of the Society. enormous things and enormous really fields that were opened by them in the East, the way in which the Indian missions were tackled, the way in which the China missions were tackled, all that, you know, were really run their race in a completely new way and sense, you know, for the church. And if one compares with them, Sometimes the monastic efforts that have been made, also in our times in that direction, and we say there's always one great influence and obstacle for the, let us say, the efficiency or efficacy of monastic, we could call it monastic intervention, maybe, in these.

[10:22]

The task is the fact that we are just not organized, so to speak, on a worldwide scale. Therefore, for example, a man like the Archabot Aurelius of St. Vincent Arch Abbey here, This was a man of great conceptions and of high goals, tried to found the University of Peking. Of course, that university then collapsed. Why? Because it was too big an undertaking for an individual abbey like St. Vincent. He could not get the cooperation of the other abbots, because every abbot, of course, had his own little monastic family to take care of that. And so they were stuck, as it were, in their, if you may call it that way, in that dimension of practicality, the power veil race, you know.

[11:25]

of a small or a little entity which can see the same thing, it's unassailable. You know, the greatest woes and the greatest difficulties of a man like the avid pirate who has no community of his own and therefore relies and has to rely on the cooperation of the avids. And really, in many ways, his existence is a miserable existence, just because there is that clash between what he represents worldwide, in many ways, the monastic confederation as such, and then the little... the lifebloods that the Confederation has, because the Avids keep all their blood for their own community. Therefore, if it comes to a teacher, and teachers are sometimes said, well, tremendous difficulties.

[12:31]

So there is, to my mind, is really a tremendous, I mean, under this aspect of really, let us say, strategic Practicality, really, society is really, and more certainly in the counter-reformation, is today a God-sent instrument, you know, for the church, for certain tasks for which simply the monastic order is not made. And if one asks oneself why it is not made for that, then, of course, one must say there is the difference, really, between the active life and the contemplative. the way in which the rule is composed by the habit is described in which the monastic family is set up. It is simply all on the lines of the Holy Spirit according to the apostolic church in Jerusalem as a kind of an ideal for the cultivation of the interior life within.

[13:43]

One can say the contemplative life within this family, within this group, which is leading a life which has a value in itself, by itself, which, therefore, If you want, in that way, yes, in some way it's closed. But it's closed, of course, only, again, in a superficial way, not in last night, because in last night we are open for the Holy Spirit. And then, of course, our life is geared, of course, to contemplation. There comes then another thing that was so, I don't want to... But there is another thing that really is a kind of a puzzle, or at the same time shows, I would put it this way, and also something as impractical as the monastic setup with individual monasteries.

[14:52]

And you know very well, also from your own inner aspirations, By nature, this kind of monastic life tends, for example, to a smaller community, to great simplicity, to greater poverty. For what reason? In order to get that inner liberty, to give full room to the world and to the inner intensity of the Holy Spirit. And, of course, that's always the purpose of it. And in that way, we tend to make the burden of administration and all these things as small, as unimportant, so to speak, as possible, to get that room for the freedom of the spirit. There's an interior freedom, but this interior freedom includes also the contemplation of the things of God.

[15:54]

It is based on the word of God. And that is then the strange thing, that within this kind of contemplative, intimate, warm sector, which has for its purpose to mirror the glory of the Father in and through the living word, And there also, in past analysis, all the, I wouldn't say all, but many of the real great ideas are born there and come from there. If you look at the Jesuit development, you can see there's great efficiency and still there is the remarkable lack of, let us say, real creative ideas.

[16:54]

Why? Because the thing is too close to the practical necessities and too involved in the practical necessities, so that the real great creative ideas that spring from the Word of God are not born in that kind of a medium. They are born, really, in the monastic order. He sees that in the whole thing of the liturgy. Today, the renewal of the church that we see in such a surprising, overwhelming way taking place in the council, in past analysis that comes from ideas which were born, really, within the monastic center, within the quiet, the contemplative center. There, these things were born. There's what we call the theologie nouvelle and so on.

[17:57]

The first beginnings of that really took place in the, let's say, the cloisters where they came, and one in many other ways, and also even in their own You know, the Society of Jesus, of course, is very much on the, as you know, very much working, and one of the great instruments are the exercises of St. Ignatius. These exercises of St. Ignatius certainly also were to a great extent born out of contemplative spirit. But today, of course, people, you know, these exercises, everything that begins as a living thing, is bound to end up later on as a kind of a dead schema. I wouldn't say exactly a dead schema, but I mean as a thing that on the long run, and repeated and repeated all over, loses its freshness.

[19:04]

And there we have in our days, we have this movement which to my mind is really of great importance future of the church and which fits very well into the general setup of our days and which is spreading like wildfire are these these Corsillos and of course the Corsillos again are something which has been born, now, in some way again, it's, you know, how would you understand when I say that in some way, the Jesuits missed the boat, you know. Why? Because, and this I think is another element which is very visible, it seems to me, when you read, for example, when you read what St. Ignatius says about the general, You will see one thing, and that is that nearly every paragraph on the General, and it's repeated, the General must be somebody who loves the Society of Jesus, who is totally committed, so to speak, to the Society of Jesus.

[20:14]

Elect somebody, in other words, who is completely committed to that. And this, you know, commitment to the esprit de corps, you know, of the Society as such That is, of course, a strong bond which counteracts, let us say, the basic individualism of the individual Jesuit. It is counteracted by this strong inner commitment to the society as such. And this commitment to the society as such is, of course, an advantage in some way. It gives a certain unity there. But at the same time, it's also a disadvantage because it narrows down. It commits the members too much, let us say, to the attitude of kind of obligatory admiration of anything that is done and comes out of the society of Jesus.

[21:19]

And that, of course, makes them responsible for and contributes to a certain narrowing of the horizon. While with Saint Benedict, whose things are absolutely not there. Certainly everybody should, in a way, be a member of his community. But what is the community really based on? The Holy Spirit and the Word of God, period. And that is what makes there. And then the instability of these people who, but the stability, of course, is all based on the Holy Spirit and on the word of God. So it may be the monastery is a small, a family but in its real depth it seems to me it has that tremendous openness and that tremendous universality that really is the note of the monastic life as a life completely dedicated to the spirit you know to the holy spirit and to the word of god in this way approaching the father

[22:38]

then that is a role in the society as the commitment to a certain, let us say, concrete organization with a certain ways of doing things, and which very often then make it extremely difficult to open up to new things and new horizons that the Holy Spirit gives to the church. As, for example, in our days, the liturgy. These who were there, At least three of them were deeply aware, deeply in love, so to speak, with the liturgy. But they said it would be absolutely impossible in the society that ever, you know, the prayer of the priest and so on, the divine audience, becomes a common thing. It would be absolutely impossible. The fact that the general introduced Vespers, Sunday Vespers, you know, was greeted from the great majority of the member society with mixed feelings.

[23:42]

Why? That is away from our spirit, from our spirit. And there is a conflict between our spirit and the absolute evident order which the Holy Spirit has established in His Church. And there the conflicts come up and are very evident. These four Jesuits, they are in the society for 12 years, they sit here in our new bishop, not a word about the liberty, not a word about the divine office. But we have one hour of meditation in the morning and half an hour of meditation in the afternoon. And then after one hour of meditation in the morning, it's very difficult to keep awake in the morning without saying a word. And after that, no mass, silence. And after that, silent thanksgiving. And one of them said yes. And then my neighbor nudged me, and he said, after it was all over, he said, now, have I received?

[24:49]

They had a completely different idea of participation or assistance, you know, at least. And these things, thank God, we sing, you see, because we are at least forced, you know, to take a part of it. But there is simply this, and now they feel that very keenly, and of course they say that the younger ones now are being raised in the spirit, but of course always with certain reservations. We can perhaps do something about the mass, but of course already singing to the mass is already... It's a very questionable thing. Can we do it, you know, as Jesuits? Because he is a return on contact. A Jesuit doesn't sing. Why? Because he concentrates, you know, on the practical thing and on the apostolic task and so on.

[25:58]

So there is something there, as you see, to Newman's, you know, characterization and the monastic... Element of monastic vocation is something that is in itself much more, I would say, poetical. Why is it poetical? It's the poetry of the Holy Spirit. And the Holy Spirit poetry is the poetry of the risen Savior. the poetry of the risen Saviour, and last but not least, the poetry, if you want it, of the divine agape, of the love of the Father for us. So, in that way, I must say, one sees the tremendous inner positive character of the monastic life, and it's also, one can say, tremendous positive, one can say, active role within the Church. It has the feeling, if one looks at these things, that the monastic life is conceived on certain foundations which are absolutely essential to the Church.

[27:06]

There is, of course, the tremendous amount of things, while in the Society of Jesus, much more just because of the practicality. many more things have entered, one can say, the essence of it, which in themselves are necessarily temporary and need adjustment and make sometimes, therefore, the practical adjustment very difficult. Excuse me. and probably also on fewer minds, I mean the This message that Dr. Friedman gave the other day to us and spoke to us had the message of Martin Buber.

[28:22]

I think it has for our monastic life a tremendous importance because by its nature, or let us better say by its organization, monastic life is apt to, let's say, to bring us into what Buber calls the I-it situation, relation, better I-it relation. Somebody who enters the monastery is surrounded by its in every direction. And not many thou's, certainly not in the beginning. There are its around every corner.

[29:25]

By its I mean rule. One does not do this. One And they bear wings at a certain time. And there's the divine office. The divine office also, in the way in which we first meet it, is an it. Because one has to keep the tone, you see. One has to keep the pace. All these things are its. And I think one suffers at times from too many its. And therefore, the situation in which we are, as long as living the ida regularis, is a world which is very much an it world.

[30:29]

But it is also evidence, and of course, I think Martin Buber is so right there. By the way, this is not only a matter which can be applied to the monastery. It's also a thing that can be applied to the church. The church, in many ways, as an organization, especially if one looks at it from the juridical point of view, is of course an it. That way is also a thing, in some ways, in which we, as inner living person, cannot always, we don't see the way in which we identify ourselves with that living person. That's difficult. And so, on the other hand, it's absolutely evident that we, as Christians, baptized into the death of Christ, that means the death of the Son of God, that we who have received from Christ the gift, but this gift, then, is the Holy Spirit and is, of course, a person.

[31:58]

And that this Holy Spirit is the person that leads us, shows us, and incorporates us into the Son, who is the Savior. And that the Son, again, as Dr. Friedman pointed out, as really Martin Bumer has seen that so deeply, his deep reverence and his deep... appreciation of Jesus is just based on this, that there is a dissonance, who is, according to his whole essence, that means relation to the thou to be found. and therefore we live. That is, of course, in some way, you know, one regrets that so much if one could see that in what Dr Friedman told us about Martin Buber's idea about the...

[33:12]

He had the same consequence, I could say, the relation between history and the prophetic attitude of the prophet, of course, in that way. So he is the one who is determined in his innermost personal existence by God's love, by the I shall be who I shall be. That is, that in the name of God there is this manifestation of thee, I shall be who I shall be. That, of course, determines our situation and especially determines the prophet's situation. The prophet is the personal witness to thee. I shall be who I shall be. And in that way, it's also absolutely true that, of course, the prophetical situation is a constant situation.

[34:15]

It is not limited to any kind of, let us say, of historical period. What is revealed in the name of God, Yahweh, that is, of course, a revelation which affects and determines the entire course of history. That is absolutely true. The essence of every historical situation is really for our I to meet this Thou that has revealed Himself in this name, I shall be who I shall be. And in that way is really an eternal situation, eternal relation. But it would be, of course, and then it seems to me is the tragic thing if this This personal relation and its perpetuity would then kind of eliminate the development of history, which cannot be denied, which is there.

[35:22]

There is a development. There are various stages. Mankind as such simply comes into various situations. It is no doubt that, for example, the manifestation, the coming of the Son made man, of Jesus, has profoundly changed the human situation, has produced a new historical situation. Our situation now, after the birth after the death, after the resurrection, after the ascending of the Holy Spirit, is not any more that of the prophets of the Old Testament. That situation has changed, and that we must see, because also on this change of the situation, of course, our own existence as monks depends on that.

[36:23]

You can see from the rule of St. Benedict that St. Benedict considers as the essence of the monastic life Certainly the I-Thou relation, when he says, for example, by all means and before anything and everything else, shun forgetfulness. What is forgetfulness? Forgetfulness is for the I to live without the Thou, without that inner relation. That is the forgetfulness. Through this forgetfulness, the I, that means the human person, itself becomes an it. It, in that way, loses, at least in its actual fulfillment, loses that. And therefore becomes an it. And therefore, St. Benedict says, of course, what is the meaning of the monastic life? Of course, living in the presence of God. What does it mean to live in the presence of God?

[37:24]

As the Old Testament always said, before the face of God. this beautiful expression, because the faith is the manifestation of the person, of the Thou, therefore, for us. Before the faith. Walk before the faith of God. That means in that inner living relation. And of course, our monastic life, in that way, is geared really to that, to make that possible, our silence. has only this meaning to bring us into the presence of the Tao. Therefore, it is not also, let us say, a kind of scratching of the person in us, of the I, but it wants to give the I the full chance to meet the only Tao that really and truly fulfills it. in which and through which it really and truly becomes I. That means this person.

[38:25]

In other words, child of God, in the freedom of the children of God. All that is absolutely true. There are monastic lives, as I say, over there. You can see in us. I mentioned that to Dr. Friedman. I say, now, in the workings of God, for example, with his own people, It is true. The I, the divine I, I shall be who I shall be. It manifests itself in a historical way at a certain time on Mount Sinai to Israel as what? Not as an it, not as a political organization, but as his son. That is my son. He has taken Israel as his son. They have brought us a person as an eye. But where does he do it? Of course, in a situation, and in a very different situation that he has called about, and that he has arranged for this meeting.

[39:35]

And that situation is the situation of the desert. And of course, as the prophet says, you have in the person of Israel. I have called you into the desert. Why? To speak to your heart. So the desert situation is of course geared to the manifestation of the Tao, I shall be, why shall be. And that is of course also the monastery. That way the monastery hears the desert. But of course, it's post-Pentecostal desert, not, for that matter, simply the prophetical desert, post-Pentecostal desert. And therefore, also, the desert with all these things, for example, virginity, to my mind, is understandable only on the background of the outpouring of the fullness of the Holy Spirit and that specific relation of Bride and Bridegroom, which the fullness of the Holy Spirit establishes between the divine Thou and the human I that is taken by this, permeated by this.

[40:50]

So, therefore, it isn't uncommon, everyone listens, you know, to this, to say to Buber's message, you know, Friedman, you know, may say, oh, also therefore, you know, the I thou is everywhere, therefore, why do we create what Martin Buber and what Dr. Friedman then calls, to my mind, not right, you know, not right, situationlessness. One would then consider the monastery as a situationlessness produced, established by man. Of course, that is not true. What's also just as the desert for that matter is the situationlessness, the situationlessness which God has established so that the I of the Israelitic nation may come into that relation to the thou, the voice, you know, that calls from

[41:59]

For Mount Sinai, I am the Lord your God, who has called you out of Egypt. It makes this I manifest itself in definite, redemptive acts. And these redemptive acts are distant. And when we say, see, and that is again, you know, this, sadly, to say to my mind, misunderstanding of the nature of our faith, that faith, our faith, means, you know, that we in some way accept first, or establish first, or have to accept an act in it, that means a historical fact, so to speak, a historical fact, or, let us say, what we would call a theological fact, that means a theological truth, also considered as an it. That's, of course, not true.

[43:00]

Our faith is absolutely faith in the Thou, the concept of faith in the Thou that reveals its inner personal self in the history of redemption. And that history of redemption is in that way really and truly an essential part of our faith. And therefore, we say, At the time when we receive the message that Christ is risen, we say, he is truly risen, he is verily resurrected, verily resurrected. And then, of course, that verily is simply not an assertion of an it, but it is simply the assertion of a divine, epiphany of a divine work, Opus Dei, that has been worked here in this history. So it might be interesting if we have another Sunday of recollection coming maybe to make that a theme for us, because I think it's of greatest personal importance for every member of our community, because we have all these

[44:18]

It's, you know, and around it, you know, from everywhere, from the rules to the habitable. And that's all. Well, that means all its, you know. If we are eaten up by the its, you see, then we have really missed the point, you know. So we must every time that, for example, the it, let us say, makes itself felt, we must every time deliberately rise beyond it into that freedom of the I-thou relation of our real true Christian faith in the Holy Spirit through Christ to the Father. That is the formula of our faith and of our life. It's the other term. singing of the community, not in the weeks of intensive work.

[45:43]

and I wanted to welcome you here too, this woman, and then also the other guests that are with us and recommend very much to your players. There is, once again, Edward, who is a good art during these days, and there's Pastor Harvey Carriage, which has the very acute, let's say, ego problem, and you're struggling with that, and... very much that we should remember that, because there is this whole shifting and the whole question of the Negro and the relation to the church is such an acute one. It's still instinctively maybe here and there, not sufficient awareness of that situation. attention and effort being made so we are there to have Monsignor in our midst and to think especially of this problem which is so much on his mind so then we have Gillian here with us and we have Peter Cunningham and we have Ed Sparrow and his

[47:13]

that we want to remember their families and their friends and also naturally our Father Andrew who celebrates his feast day today and to thank him for the constant gift that we receive through him and his generous cooperation and all the service he does in the our daily life and we have also wanted to recommend to your prayers the deceased just received the news of the death of the former arch abbot of boron benedictus bauer who had retired he died 86 years old also brother over 90 years old so He got the plastic life.

[48:15]

It was way up there. But I wanted especially Wendig Boll because he had it, I mean, as your successor of Inverness during the Nazi time of the Rafe, what's the name of it, Rafe Waltz, Waltz of It was certainly a very, very difficult position, regardless of what we wanted for the sufferings here, but the connection from there. Then we have news also of Brother Stephen. They are all playing at Weston, and it's very snowy, it's not snowy. They can stay there, so it seems. They can have good roads there. He says, I'm doing very well.

[49:16]

Well, Father, I'm doing very well. Weaving a scarf already. In the meantime, that scarf is ready to serve next August. It's a very good teacher, but he thinks I should stay one more week. That makes three weeks in all, so that he can teach me some tricks of the trade. What do you think? I'm enthusiastic about the tricks of the trade. I haven't asked Brother Stephen yet if he would be able to put up with me for another week. Father John from Western arrived with the monk from Saskatchewan.

[50:26]

We needed Father John because Father Columba left on Friday from Canada. On our side of choir we left Father Robert, Father Moore and I. Father Daniel can tell you how that must have sounded. We were fighting a much stronger side. We were fighting against each other. Father Francis, of those of Father Stephen, Brother Gabriel, Brother Augustine, and Brother Gregory, all of them canters. But the addition of Father John has raised us up to a very high level. Majesty, he pictured that on a little carton. You saw it when he passed it around secretly. But the addition of Father John has raised us up to a very high level.

[51:28]

Pray for our victory. John is leaving Tuesday, and I think Brother Thomas is coming for Thanksgiving. We were shocked by the President's assassination. I didn't want to be honest. I was doubtful for a long time. The terrible esteem of the candidate had been seriously warned. He was the new Secretary of State. reading the news refectory the days have been very gloomy here all week constantly cloudy and rainy but today the sun has broken through i have been doing a sort of ignatian retreat no it's really ignatian sailor oratory loop you said ignatius would have have taken cash and collects you.

[52:32]

The Gospel of St. John. Everybody has been very kind to me. They also seem not to notice my absent-mindedness. Yesterday I showed up for Vespers in the I can't imagine how conspicuous I felt when I saw all the others appear in their black hats. I get used to those bags. But I changed for something. All are so familiar with the bread and advanced Saviour that it makes one fear the closeness of the two monasteries. Please give a big pax to all the brethren. Tell Father Andrew I'll remember him on his feast day. Perfection's little Christ, Father Steve. He said the P.S.

[53:36]

could not help borrowing some minutes from Cashin to make that cartoon. The cartoon is exactly in the spirit of Cashin. That's a nice crack in the wall. [...] and our Lord in the Gospel telling those around him, his apostles, what the real mystery of the Son of God made man is as the Messiah, that he is going up to Jerusalem where he will be despised. That coincides with the readings we have this morning of Abraham being asked to to go, to get the out of here, in the sense of now you have to leave.

[54:45]

You have to leave everything that supports you on a natural plane. And you know very well that this twelfth chapter Genesis is considered by the Jewish interpretation as more like the eighth day. It's the one that follows after the seventh day after the Sabbath. And now this word of Gaudium Eberron, that is the ushering in of the eighth day. That is the creation of the Jewish people. That is that special new economy of salvation that begins there, begins with the creation. Leave, get thee out, and you as an individual, an individual person, And as individual person, leave all those social bonds that support you.

[55:53]

These social bonds, then, three are mentioned. And I think not only, as our dear Saint Ambrose says, to make it more difficult for Abraham, but because they are the three, Basic social bonds which carry the human individual in its natural surroundings, natural development as a man. Get me out and leave your country. The country is there first. That's of course not geographically, but one can see that right away. It's spiritually. Geographically, it would be first out of the house and then out of the neighborhoods and then out of your country. But it's the other way around because In many ways the country is the strongest bonds in which we are, by which we are carried.

[56:56]

As the Germans say, das Vaterland, Vaterland, Vaterland. That is then always, now with some nuances, but in last analysis, always Deutschland, Deutschland über alles. the country which is the big support for power and for universal fame and for preeminence and all kinds of things that are connected with the powerful political unit. And leave it, leave that, leave the thing that gives that kind of power. Be enough of a person, you know, not to be a slave to it, like the people, the Egyptians or the Assyrians, who are the servants of their god king. That is the typical situation of the country, the nation.

[58:01]

Then you have, later, you have the neighborhood. Leave your neighborhood. The neighborhood is the It's that part in the realm of the country, what you are there, you are a soldier. You become a soldier. In the context of the neighborhood, in some way, that is the realm on which you are being as a citizen. It's your native town, the neighborhood. As a citizen, that means that is where your humanitas builds up, where you learn to be close to other people, work together with other people, give one another this personal support that the neighborhood does, which has, in human relations, such a tremendously important function. And then, finally, is the father's house.

[59:02]

The father's house, that is the place where the Pietas rose. The courage, the humanitas and the pietas. Strength, humanitas and pietas. That are these three things that are through, now in some way guaranteed to us, one can say, by belonging and being a member of a great nation or of living in a neighborhood where people are respecting one another and serving one another protecting one another. Hence then the father's house where man grows to real deeper identification with his own personality under the loving care of father and mother. All that, leave it, leave it, leave it. Be enough of a person to leave it.

[60:07]

It's really a challenge one can say of religious individual, but of course possible only on the line of a vocation, and of the vocation on the part of the one God, the one God. It's only the one guard. Usually countries, you know, develop polytheistic systems. Nationalisms become nearly necessarily culminate in some kind of idolatry. And then there are many of those, many of those guards because there are so many nations. And therefore this year is a... A command which is directed to Abraham as a single person by the single unique God, who in that way is his only Lord, and the one who wants him to solve all bonds with all other things.

[61:17]

The gospel's invitation, leave all things, is exactly a reproduction, a repetition of the Abraham call. But here it is for the first time, and that's why it's so important for us to think about it, because especially for us as monks to think about it, and always to think, yes, we have followed this call to what degree. Is the conversatio morum really more and more taking place in us so that we become more and more detached from those social bonds that support us in one way or the other? And are we really united to God alone? Then, of course, the other thing is that this call by the one God to this one Abraham as one individual to leave all this is, of course, a creative call.

[62:23]

It's not a call into what one may call a destructive isolation. And therefore, I will make you then. into a big nation. That's, of course, another thing. That's a nation that God makes. It's a nation that God creates, this whole blessing that is addressed to Eva. And I will bless you. I will give you that humanitas, wholeness of a frankly, peaceful, social existence. And I will make your name great. And the greatness of that name, the full greatness of that name, now we know very well that the Church has always attempted, one can say, to present the greatness of that name with a halo.

[63:32]

That means the greatness of the name is really the Communio Sancto. into which we are taken in. That is the fulfillment of our individual personal name. So in that way, this blessing to Abraham, which is, of course, at the root of all Christian life, but in a special way at the root of the monastic life, let us hear that today again with open ears, and let us realize that this call was followed by our Lord, when he turned to his apostles, his old neighbors, his little group with whom he lived, and said, now the Son of Man has to go, and he sets his face toward Jerusalem. And there, what is Jerusalem? He will be spit upon, and he will be killed. And then, of course, there he goes up to the cross.

[64:39]

And the cross is the sacrifice that means the Pascha, the going home to his father. In that way, becoming a great nation as the Curios, as the Lord, through the Holy Spirit. where all these values on the natural level are being given back a hundredfold and in an infinite way, really, so that then the new nation of the Church is born, and that is of which we are part. Monk who leaves his nation and leaves his native town and leaves his father's house in order to enter the monastery, he receives the blessing of Eva. If he finds a family and he finds a neighbor, finds it in him under the sign of fraternal charity and he finds many people who in the course of the years gather around the monastery receive their

[65:55]

consolation and receive spiritual support and in that way then do what is said in the last verse of this whole blessing and and i will bless those who bless you and i will curse those who curse you abraham's whole life and as a father of a new nation And this new nation, that of which he was a father, is of course not in the way of the nations of the world, but is a nation that, one can say, essentially becomes a blessing to the exiles. It doesn't become a blessing by organizing itself as a state. Even one can say, looking at the history of Israel, this attempt at organizing itself as a kingdom, as a state, was a failure. The real fulfillment

[66:59]

was the exile. There, Israel really, in the spiritual sense, became a great nation. And it was all those who were dispersed over the world to whom Saint Paul and Saint Peter turned and through whom they won their access to the whole Gentile world, to the world of the nations. And then it's the same thing. We too, as a monastery, we stand in this world We don't have any of the usual supports. And we therefore, we work or we radiate or we have our true power is the blessing that emanates from us. And therefore, this invitation to Abraham become a blessing. And that is directed also to us. And every single individual, every single member of the community has to cooperate in that way that the whole becomes a blessing.

[68:08]

Very little and a kind of maybe a conclusion to these considerations which seems to be Maybe a little too limited, you know, is our going tonight, you know, to St. Patrick's. in order to sing their conflict, you know, and that is also to become a blessing. Now, I'm glad that there is a nearly sufficient number of that. That's right, I cannot... But that's to become a blessing. And that is in Galatians 3.14, that the blessing of Abraham... might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. That is really Abraham's blessing.

[69:14]

The Lenten season, as we have just heard from our Holy Father, St. Benedict, it's for the monk the great and decisive time of the year, the acceptable time of the Lord, of the curious, and that means of God made man, the one who has suffered for us and the one who rose for us Yes, one could, I think, really call the Lenten season that season in which man really and truly becomes man. And I read the scheduler that you have written, the various good works that you want to offer during the Lenten season, and I think over and try to get a kind of a common impression, then I must say that they are and constitute documents of deep Christian humanity, humaneness.

[70:43]

It is really the anthropophilia, the loving kindness of the Lord that shines forth In the schedule, it is the whole realm of the human existence. Man as man has the mirror, I would say, of the humaneness of God the Savior that is revealed in those schedules. and that makes a superior very happy indeed to see the good zeal that is revealed there you have what is man that you should be mindful of him and still you have put him only a little below the angels.

[71:48]

That are, as it were, the two poles, memento homo quiapulises. With its solemn declaration, remember, remind yourself, man, that you are dust. Man, we enter into the Lenten seasons. It's a solemn profession, as it were, of our being men. And we take the ashes upon our head to profess it solemnly. What is man that you should be mindful of him, O Lord? And still at the same time, while we give ourselves there, through works of repentance and mortification. At the same time, too, we experience in ourselves the greatness of man.

[72:54]

Just there where he knows and realizes that he is a sinner, there he is also exalted, adopted by God as a child. And it is the humanity and goodness of God, our Lord, our Savior, that binds the two together. Through Him, through Christ, we who start as dust end up in glory. And that is also the case in the Lenten season. But we cannot end up in glory without really agreeing that we are dust. That is simply the way. That's the law which Original Sin has established here among men. There is no way for us direct into paradise without leaving it, without going into exile, and without really and truly becoming dust.

[74:03]

But then also truly, if we then in this state turn with absolute inner confidence to the humanity of God, our Heavenly Father, as it appeared in our Lord Jesus Christ, then the way to glory is often open. The little below angels he has placed him above all the angels who place him. The angels come on Easter Sunday, they come at their service. So that is the idea of the Lenten season. It really and truly recovers the entire theme, really and truly, of human existence. It's so beautiful, I think one could not think of any more beautiful and struck me this morning so much when we listened to it in the gospel.

[75:09]

When you fast, be not as hypocrites, sad, for they disfigure their faces, that they may appear unto men too fast. Amen, I say to you, they have received their reward. But thou, when thou fastest, anoint thy head and wash thy face. That is humaneness. That is the inner and, say, the real essence of what man is, that he anoints his head, that he washes his face, that he looks at the other one, therefore, in that goodness, a way of God's goodness, a way of sun, a way of mercy, that mercy that lasts in all eternity, which we have celebrated so beautifully this afternoon during Vespers, quonia min aeternum misericordia eius. So that is therefore also what we should in the way we should live the Lenten season, really and truly as human beings.

[76:21]

And where the first word is, memento homo quia pulvisis, be mindful, O man, that you are dust. And I interpret it in this way. If you, for example, most of the community have pledged the recitation, for example, of the penitential psalms, that is a wonderful expression just of this, that we are dust. But it also, I would say, should really be the expression of that. If it is not the expression of this essence of man as dust, then all the miserableness and the dozens of penitential sounds will not avail, will not be anything. And therefore you must see to it, you know, that during this Lenten season that you enter

[77:24]

into the spirit of humility. We all must do that, you know. We all must remember that we need God's mercy. And we all must learn how again, all over again, how to say, be curious, Lord, have mercy. There is more joy over one man who does repentance than over ninety-nine just ones who don't need repentance. This morning when the abbot came, I had in mind, you know, as in chapter, he would be in chapter, what to say. So since he came on a Wednesday, Irish Wednesday, I thought I would say now, There's more joy in heaven than one abbot who does repentance. But then I wanted to continue on so that over 99 monks who don't need repentance

[78:28]

so that is because that plants we that we should keep that absolutely clearly that is why we became monks they became monks in order to do penance therefore in order to be ready interiorly at any moment to recognize our fault in some way to be eager to do that and therefore beware of self-defense. Wherever, you know, you start and you are very eager and any kind of, let us say, a dispute or something like that, any kind of clash into which you come, as soon as this inner urge is immediately there, and urges you to defend yourself, be careful. Be careful. During Lenten season, I would completely, interiorly, put my own justice completely into the hands of God.

[79:40]

And therefore, not right away start in the defense in clarifying what one considers as misunderstandings or what one considers as an unjust judgment or whatever it is. Just during the Lenten season, leave it. Put it into the hand of God. Say that interiorly if somebody misjudges you, Now I'm glad because what happens to me is what happens to Christ. The meaning of this Lenten season, we celebrate the one who became sin for us, the one who was judged as a criminal, but he didn't open his mouth. He kept quiet. Why did he not open his mouth?

[80:41]

Not because, as the Nazis or other people say, you know, that he wasn't able to defend himself. But he didn't defend himself because he was deeply and absolutely radicatus et feudatus, rooted and founded in the charity of his Heavenly Father. And there he had all his glory. There he had all his security. There he was clear because what did he want but to do the will of the Father. And therefore he was completely in absolute peace. And so also in our own life, let us interiorly be ready. to enter into that, as they put it, into the valley of being misjudged, in order in that way to become more rooted in the eternal, absolute charity of God, our Heavenly Father.

[82:02]

That would be one thing which I think would contribute a great deal to the inner. We speak sometimes about tensions and that our life is tense. One contribution to these tensions is that many members in the community are too sensitive, you know, too much wires, you know, live wires, and when touched, oh, the electric thing is there. It's a shock. And then one says, oh my gosh, if I keep away, I won't touch it again. And that leads, you know, to all kinds of tensions that are then not in any way, I mean... cannot be in sometimes, or one is, let us say, who doesn't have the courage or so on to approach it.

[83:07]

So that is one thing I think that is very important for you and for all of us, seeing that we remember that. And then with that goes another one, and that is, of course, as always, the silence. The silence. Also, it is of course in itself, people look at it, you know, it's a negative thing. In reality, it's a positive thing. And it's only then it is really good as long as it is a positive thing. There can be, as we know, an evil silence. And that is that silence which comes, you know, from all the tensions and all the live wires that one doesn't dare to touch. Or there is the other silence, which is then the inner, this inner, deep, loving, patient acceptance. That is the silence, which is in last analysis always an act of worship.

[84:15]

The son, in his inner, inimitable relation to the father, It's so beautiful when we read this here, that when thou fastest, anoint thy head and wash thy face, that thou appear not to men to fast, but to thy Father who is in secret. And thy Father who sees in secret, he will repay thee. The silence is, as it were, the Father throning and throned in secret. The silence is that inner hidden relation in which everybody is, you know, the Heavenly Father, and which can only be touched in its depth by nobody but the Holy Spirit. That is the silence, and we should keep it. Therefore, during the Lenten season and from now on, we have all, let us say, general permissions to talk with the Lord.

[85:21]

There are no special, I mean, general permissions to talk during the Lenten season. If there is any need to talk or any special desire of this kind, it has to be the explicit permission of the superior. Otherwise, I mean, of course, if it's a case of conscience or passion, that's a different story. But otherwise, no... general permission of any kind. And therefore that to do that, you know, during this Lenten season, in order to respect that inner distance, that inner, that we have one towards the other, and which is based on this, you know, that the father who sees in secret, he knows. And that is what we, the act of silence, is an act of faith in this inner hidden relation that everyone has with this Heavenly Father.

[86:29]

And that is, of course, also so, you see, that it kind of interiorly protects them, the inner, let us say, the inner, I would say the inner freedom of the inner. individual. It is then something that leads, that in some way that throws man into the arms of his Heavenly Father, silence. In that way you must understand it. And to that also the day silence especially, you know. Day silence is still not Not too good. We are too lax. We speak too easily. When we speak, we speak too loudly, make too much noise. There's too much noise. All should, therefore, cooperate in this strict observance, really, of silence.

[87:39]

Everybody cooperates to the peace of the individual. And therefore, the act of silence should be seen as an act of love. But it really is. It's an act of love. It's an act of, the greatest act of, really, of fraternal charity. And in that way, I would then say also another thing. There is, of course, also in the schedule, everyone can see it, So all this Lenten season is the season of man, let us say, of humaneness. Why? Because we use it as a time in which fraternal charity is manifested. But the fraternal charity which is manifested there in the Lenten season is first of all charity towards the community as such. That is our, let us say, our basic investment of law, is the community as such.

[88:48]

Therefore, in all these various services that the various members of the community have offered in such a generous way, giving everybody in his own way and according to his own possibilities and capabilities One cannot do what the other can do. Everybody has its own gift or its own possibilities. But all have offered these things of charity, works of charity. Now it is this way, you see, that these works are really the external symbolic expression of that inner attitude that we have towards one another and which, of course, first of all, basically is a universal one. We don't know very well that we have difficulties, had difficulties in the past, have difficulties now.

[89:56]

in this whole field of what we call affectivity, affective relations. We must use the Lenten season not to kill, to purify these inner affective relations, purify How do we purify them? How do we purify anything that is in us? Always by going back to the principio, as we pray in today's secret, so beautiful. The principio. What is the principio? It is Christ, the man who dies for him. Therefore gives himself. He becomes the food for all. Food for all. for you earn for the Holpolo." That is what he gives his body. And that is of course too the same with the monk.

[90:59]

He finds in the community, every community, he finds a kind of enrichment of the whole of humanity. He comes together and is together with people whom he has not chosen. with whom he is simply brought together as part of the cord that he has received. Therefore, it's not his choosing, it's God's choosing. God has chosen the various members, and he is the one who, therefore, it's his will that they should live in unity. Just as our Lord joined the 12 apostles, Lord, He chose the twelve apostles, but also not on account of their merits, not on account because they were very sympathical to him or anything like that, but he chose them for the purposes of the kingdom of God, in fulfillment of the will of the Father, and therefore he did not hesitate

[92:10]

also to make Judas one of the colleagues of the apostles, although he knew exactly with whom he was associating, and certainly during his entire life suffered tremendously from the presence of Judas, whom he knew. did not understand him, did not interiorly follow him, had his constantly, his objections against this and against that, but he did, shook his head, you know, all the time, not this is the right thing, that is the right thing, until in the end, you know, he said, just as too bad, you know, well, I think I have to do something radical about it all. And so from all that, you know, of course, a tremendous inner suffering results. But it's accepted because it's the will of the Father in that.

[93:12]

And therefore, we should do that and realize that that's the inner principio of our monastic love, of fraternal love, is Christ. the one who is for us as monks, who is alone the principium of our relation to one another. There is the one principium, and therefore we have to go back to him all the time. We have to go back to him naturally, then also as the brother of all men. Therefore, when we go back to Christ, when sometimes as it has happened in the past, you know, members of the community kind of get frightened you know from various demands you know made upon them and so on and then and see how can i how can i respond and how can i fulfill these demands what can i do about it you know get and therefore come again you know this

[94:28]

comes this tension there. Why? Because there is something there that is, as the Eastern people say, there is some craving there. Because there is some craving there, therefore there is no liberty. And therefore things become narrow. Therefore things become tense. And therefore things go up and down and up and down and up and down. And then the peace is not there. the evenness of things, you know, and the continuity of things, and the, let us say, the logics of peace are not there. And that is, therefore, that creates again, of course, tension. One wakes up the next day and one does not know now what next in this or that relation. And therefore, you must see that in all objectivity, you see. And without getting panicky, see it, and think about it, you know, how to meet it.

[95:33]

And the meeting, the answer to that is not that one, for example, now condemns or withdraws or flees, you know, tries to flee all emotions. That's not the answer. It's not the answer. God doesn't free emotions. Our Lord himself, doesn't he, wept at the tomb of Lazarus. He was therefore in his humanity as true man. He had a heart. You cannot be true man, I mean, true man and not have a heart. And therefore one shouldn't try that also, kind of, to kill it. It's not anything. But one should. Whenever there is a difficulty, whenever there is a kind of thing, first go back to the Principium. And that Principium is the Lord Jesus Christ. And the Lord Jesus Christ is not essentially the enemy of emotions.

[96:42]

He's not. But he gives emotions. He inspires emotions. He inspires love. He inspires joy. He inspires that inner feeling of inner happiness that comes out of meeting the other one. What is humaneness? Humaneness cannot be taken out of its social context. Impossible. The man who flees society is not human. The man who is really human He rejoices in suicide. He knows how to laugh with those, to rejoice with those that rejoice. And he knows how to be sad with those that are sad. That's the real human, the real humaneness.

[97:43]

Just in this capacity, man as man really comes to the fore. is seen rejoices and is being enjoyed. And therefore, we should put any kind of thing where people try to meet one another immediately on the human plane. As long as we are lungs, it doesn't work. We must come out of the depth of our inner being. but for they are the depth, not to consider the depth as simply something that is cut off from all social relations. That's not true. The depth of man is not cut off from social relations. The depth of man is open to all men. That is, of course, the thing that we are striving for.

[98:45]

And therefore, if I say that, for example, now during this Lenten season, that any kind of, let us say, general commissions of meetings are now withdrawn, or those who have make that a real good act, you know, of sacrifice and of acceptance. But I don't mean by that at all. that that means, well, I don't want any kind of, you know, good, you know, friendly relations or something like that. It's not the case, you know. My idea is only that during this Lenten season that this purification has been done, that people go back to the origin, to the principle, but in order to return, you see, Easter is a paradox, and Easter sees that one meets one another, one says, peace be to you, in the splendor and beauty of the resurrection, and Easter is full of emotions.

[99:56]

Where is a greater, more pure joy really found than in the celebration of Easter? And therefore we do it in order to look forward And we have, I've seen that during these last months. I've seen it and people have told me. Well, there was, you know, there were certain tensions here and there. And then simply a kind of a sacrifice has to be made. Let us say in relation of two, one is a little on the aggressive side. It's on the craving side. And then there come these difficulties. And then comes the withdrawal on the part of the born who is not on the craving side. And then comes the soul that is connected with it.

[100:58]

The craving side is kind of now somehow cut off. But of course then one realizes that in the monastic life itself, if that is really seen, it is really in all humility recognized. Yes, I did this, you know, in this attitude. I had that in me. It's true, you see. But then one turns, you know, to Christ, you know, with this, you know, in this situation. And later on, When the craving in them calms down, you know, God meets again. Relations, you know, are established, and they are established in peace. And certainly one will realize, my gosh, this is much more beautiful than what I was aiming at in my personal impatience before.

[102:00]

That is what we have to aim at in our monastic life, this serenity of fraternal relations. Serenity. But the serenity is based on the freedom of both. And the freedom is most precious of all gifts that really makes man. Freedom is based on the surrender to Christ. there we reach really and truly our freedom. So let us therefore live this Lenten season just in that and with that in mind, that we want to enter into Pascha. And the Lenten season of Pascha is a transition from slavery into freedom. on that, this rabble existence, you know, that the Jews were leading in Egypt to the existence of what?

[103:02]

Not of incarcerated and imprisoned individuals. But what was the end of the past? The holy people. The holy people. That is, the holy people is a temple. But it's because it's a temple of the Holy Spirit. But the Holy Spirit is, I would say, emotion. Why did the Holy Spirit descend upon the apostles? In the form of fire. They didn't come in icicles. Don't you understand? But I mean, we have to see those things. And I hope that you understand that I'm not a misanthrope. saying those things. I want and I long for the inner freedom and the happiness of the members of the monastic community. But I simply cannot help seeing that sometimes members of the monastic community are the greatest enemies of that freedom, just because they are too

[104:13]

much you know on that what we say on the possessive line one way or the other and therefore ah take a deep breath let's get rid of it you know we have to we have to put in that way our head on the block here there and the length season is that time but that is not you see it's not the end of everything the end is a resurrection In that relation, in that connection, there is another thing that we should keep in mind during the Lenten season. There is the whole field of... I have spoken about this sometime, about obedience. But I mean obedience as a general inner attitude, not a casuistic thing. Inner attitude. the only thing to which obedience becomes really a blessing and a resurrection and a way to freedom, just as we cannot work on the line of love, simply on the steam of our craving, so we cannot work in the whole line of serving God, simply on the line of our self-will.

[105:37]

We must resign, we must renounce, you know, there. And that is, of course, in and that's done through obedience. Now, I see that, of course, clearly. I've spoken about that, you know that. that we should be very much aware, you know, that things are done, not so in the community, of the community life. You have heard it here. It's kind of providential that St. Benedict mentioned that in the chapter on the Lenten season, where he says that famous word, nothing should be done in a monastery without the consent of the abbot. That, of course, doesn't mean that nobody can move a foot or move a hand without first asking, may I go from the refectory to something like that.

[106:43]

That's not the meaning of it. But it is an inner... It's kind of an inner... readiness, you know, to say that a recognition I would say in general, you see, that we have as a kind of motto for the Lenten season, that beautiful word, not by bread alone does man live, but by every word that comes from the mouth of God. Now the word that comes from the mouth of God and is addressed to man is of course what we call the commandment. It's a creative word. It's a word that establishes a bond. It's not simply something to look at or something that one learns like one learns things in a philosophy course. But it is an inner meeting. It's an encounter.

[107:45]

And of course an encounter always of the creator and the Redeemer with the creature and the sinner. That is simply our situation. And, of course, we live from every word that comes from the mouth of God. Now, that is not, of course, limited to, let us say, Lectio, the reading of Holy Scripture. But that is every word that comes from the mouth of God in our monastic life. Of course, also all the external circumstances to which at a concrete place we are exposed. There is somehow there works for us, works the will of God. These things are sent to us. And we have there to speak again and again that word willingly. That's another word that I would like to recommend to you from the bottom of my heart for a real living practice during the Lenten season.

[108:56]

You have no idea how much resistance there is in every human heart. We are full of resistance all the time. How can we get over this resistance? How can we kind of loosen it up? How can we reach that flexibility, that inner, let us say, softness in which we can receive the imprint of that divine seal that our Father wants to put upon our heart? Only through that word willingly. willingly. That is like a piece of leather that puts the whole dough slowly, not by saying once willingly, but by saying it 100,000 times maybe. Somehow the dough is being affected.

[109:59]

But we do that always in the morning when the work is being distributed. And one says that, it's an inclination, or one receives a penance in chapter, and one says willingly. Now, that's the general, we must all remember ourselves that that should not be simply a maneuver, you see, I mean a monastic routine, but that should be something that should really correspond to our deep aspirations, willingly. We want to be our heart like the heart of Mary. Be aware and feel, become aware of the depth of resistance that is in you, in all of us. And let us speak and say that word willingly, every morning when we wake up, willingly.

[111:09]

And in that way, again, many tensions disappear. I think it's one of the greatest sources of tension is our inner resistance. And therefore, use the Lenten season in order to say that willingly. Yes, amen, Father. Thy will be done. Let this cup go by, if it is your will. If it is not your will, I take it and I drink it. So in that way, I think that reaches maybe in us the greatest depth. Because as I told you before, and I think that It's a thing that one should think over very much. What our Lord wanted with us, He wanted to make us worshippers of His Heavenly Father in the spirit and in truth.

[112:16]

And we become worshippers of the Heavenly Father through the Son. And what is the Son? The Son is simply the subsisting, the essential. Yes, amen, Father. He is the willing. Our Lord is his entire existence, his liberta. And therefore, let us turn to him and let us ask him that he gives us that grace, that his heart may live in us. Because I say, in order to really pick up the theme that we started this on, the Lenten season is the season of humaneness. But I would say the heart of humaneness The heart of human existence, in a philosophical sense, but in the theological sense, is libente, yes, willingly.

[113:21]

Now, yes. I think what we do is just we leave these books here, Father Gregory, and I'll just read them the things that Father Gregory and the Conferences of Cash and Father Placid, the Historia Lausiaca, Father Benedict Vinal, Mr. Duneau, Father John, I don't have anything of Father John. I think, Father John, you are, what's all due, a Cassian? Or maybe, you see, I would like maybe if you, perhaps you could somehow... share that, I don't know, with Father Gabriel, the Isaac of Nineveh, you know, that's, that's, don't tell me, that is what Father Gabriel, he continues that, and it's already full of wire.

[114:38]

You don't want to touch any live wire. And then is Father Augustine, San Alfonso, al Divino Servizio. Then Father Luke, also Cashin, Father David, as done in the Divine Comedy. Ernst, that sounds a little in English funny, but it isn't. And then Francis, also Father Francis. Yeah, there is the project, also Cashel. And there is, yeah, Father Boniface, you are down here too, for Bernard, Mr. Duenon. There's some kind of a modus rebeni must be found. Then there is Father Lawrence, Franson, Divine Grace. Father Andrew and Suana, the encounters with Simon, Father Martin, there is a vogue, evident community in the rule.

[115:47]

Another one possibility would be each age the immortal traveler in a row. I understand. God scales into the spiritual depth of the eternal city. But then Father Basil came along, spiritualité du baptême, Father Gabriel of Nineveh, Father Daniel Amieux, key concept of St. Paul, Father Lawrence LeBreton, a spiritual teacher in the New Testament, Father Hugh Gleeson, a word to come, Father Elias has the second volume of the Theology of St. Paul. But Stephen is not necessary to read the whole thing during that. Brother Stephen and...

[116:46]

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