Anyone who does not come to table before the verse so that all together may say the verse and the oration and all sit down to table at the same time. Anyone who through his own carelessness or bad habit does not come on time shall be corrected for this up to the second time. If then he does not amend, he shall not be allowed to share in the common table, but shall be separated from the company of all and made to eat alone. And his portion of wine shall be taken away from him until he has made satisfaction and has amended. And let him suffer a little penalty who is not present at the verse said after the meal. and let no one presume to take any food or drink before or after the appointed time. But if anyone is offered something by the superior and refuses to take it, then when the time comes that he desires what he formerly refused or something else, let him receive nothing whatever until he has made proper satisfaction.

[01:22]

Lord have mercy upon him. I wanted to say first a word of welcome in the name of all for Father Gregory of St. Bernard's and for Father Bonaventure of the Bahamas. Express our joy that you were able to come and that we can spend this day together. Maybe tonight, Father, on an adventure, if it isn't too much, you could have a little talk, a little to the community. Maybe we speak about it. I don't know what the schedule is. So, therefore, we find out in the course of the day. about it then. There is an article there which, yes I think it would be good to have our tape recording there because then we can take it right down.

[02:29]

It's on, we were speaking in some, at a large meeting, community meeting about the the way the brethren greet one another, and the question of the title, and then in connection with that the word nonce came up, and Father Elias just found there in San Benemarculac, the Orientalia Christiana, that is from the year 1960, the 16th volume, the first fasciculum. an article by Father Hansen on the nonus nona, the Greek, and then nonus nona, the Latin.

[03:30]

Sounds quite similar, doesn't it? And that might be now, the article is first of all concerned with the, one may add, that Father Hansen has written a book on the on the Constitutions, Apostolic Constitutions of Hippolyte of Rome. And Hippolyte of Rome is called in the inscription, the inscription is I think found in Ostia, has an inscription called Nonnus, and in connection with that he really wrote this here as a kind of footnote but then it developed into a little more and he presents it here as an article and of course in that connection also with Hippolyte

[04:31]

He was especially interested to show that this term nonus in the Christian ecclesiastical language is first used in Egypt, in Alexandria, and that the spreading of this term then is an indication also of the influence which Alexandria and Egypt had in the second and the third century on the development of Christianity in the Mediterranean countries. So it spread from there into the Near East and also into Africa. But as I say, that's sources for this usage and the spreading of the usage of nonnus and nonna make the kind of bulk of this article. But what is important for us, I think, is that it makes it clear that this word nonnus and nonna

[05:43]

Now, one can say, first of all, it's children's language, or it is, as he said, un caractere enfantin. I mean, it's children's language. One immediately realizes that, and in that way also is used in Latin as well as in Greek. And it is an expression, therefore, of the, I think that's another point which is important for us, of the more intimate family life, intimate family circle, to characterize or to express intimate family relation, of course, of the children, the younger ones, again towards those who are now not father. And that, I think, is also interesting, that the word nonos was reserved for those relatives that took a part in or shared, say, in the parental relation without, however, having the authority of the father.

[06:58]

And that Nonno, for example, as we have it in Italy, Nonno is the grandfather, Nonno is the grandmother, and Oro also can also be the father's brother, or the mother's brother or sister, so uncle or aunt, and that is in the Greek as well as in Latin evidence, so that this word, therefore, and I think that he also mentions in that connection as the rule of Saint Benedict, the 63rd chapter there, that it is used by the younger ones to express their, one can say, affectionate respect towards the seniors. But I think another thing is also important, that it is evident that this word nonus or nonna is not meant to be in any way an official, designate an official hierarchical rank.

[08:13]

But it is, and that is then the ecclesiastical use or usage of it. It is used, for example, towards a venerable old man in the parish and so on. Oath, for example, is used also in relation to ascetics or then to widows who give their life to the service of God and also to virgins who, in order to express this affectionate veneration towards people who are, say, in their age, also in the Christian usage, in their, say, their sanctity, their whole position that they take in the parish, who are

[09:22]

objects of loving veneration. But always with this connotation that this word, lonus or lona, does not signify a hierarchical rank, but is therefore something in which the popular feeling or the family feeling or one can say the feeling of the parishioners towards a venerated example of Christian virtue in their midst is expressed. And therefore the usage was early then extended to the ascetics and then later on to the monks. So in that way this article is of some value for us in that connection and also one can see how carefully chosen then this word is.

[10:30]

It is therefore not an official title in that way. It is, one can say maybe put it this way, it's a kind of the veneration of a charism more than of a defined, canonical, juridical, ecclesiastical authority.

[10:52]

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