There is this step of our conscience, the individual conscience and the collective conscience. Then after we have done that, then the next step of course is the examination. examination of where are we with our practical realization? Have we made progress? Where have we gone off? Now, I say therefore the first one thing that I would like everybody to realize that at our time this examination of conscience collected included myself too.

[01:09]

Then another thing that has to be taken into account, the matter is that of course we cannot that way in one day cover the field, but we can only point out certain things which seem to be the most acute. Now I want to speak first about the problems that we are encountering in the Wiederkunft of the present. There are things which we try to do in order to solve them. We have tried their ways and means. they are always believed. In the interpretation of the holy rule, and in our lives, we try, for example, one thing, that the renouncement of one's own will through the obedience should not result into a

[02:31]

like passive attitude, which would be rather than truly a spiritual virtue, as was always but was the problem. Obedience and responsibility. In other words, there was always the problem of maturity. I have spoken about it. Then there is another problem which we face in some ways on the same line of a reoccupation with the personal development of the members of the community, that is among the brethren, with the idea of sharing.

[03:53]

So then, of course, this would create difficulties in tension with the idea of silence. Then there is the other problem that we have tried to to approach various ways that of personal action and the general bodily loss. That is the same thing that we are encountering in the evening of the Vida Komoot. Then there are other stand in the field of the conversion wall. There we have, uh, uh, very often, uh, noted, or something, from, uh, various algorithms which, uh, disturb the life of the community, uh, uh,

[04:58]

which is not open and not willing to listen and not to corrections. There is difficulty which enters the community life in any form. What does it cause to relation to the superior and from? Then there are other that are in the field of worship. Between these three things we pointed out this morning, there are parts of our vocation or conversion. There are concrete thoughts that bother and have not been solved. These are the field of worship, the proportionation of the desire, This is the neediness of collective expression, the easing of collective expression, such as to put up the minimum of barriers to the Holy Spirit.

[06:21]

And then, as far as the condition in which we live, concerning the land. And then also another field, closely connected with them, and the physics, the wider sense of the formation of growth, the spiritual growth, the whole field of the truth, the revelation. So this is just indicating some of the things that we are kind of working at. Now, if we take this thing today, there is one thing. We are all both waiting, preoccupied with the idea of a person sharing.

[07:24]

Hello? one thing which I think is the most absolute and most positive approach which we can take which however we haven't accomplished yet and their first tip which is completely beyond any risk, which is really and truly the rule of the Gospel. For the most basic principle, for every Christian of every man of the spirit, therefore especially for the monk, he is, and you can put it in one way, he is a homo creator.

[08:39]

a homo creator. You to take quietness. There can be no doubt that the Holy Spirit is spiritual lenitatis. It's a kindly person who can have anything to do in the slightest quality of corroding and dissolving things. I was just during these last days and thinking of the desire that we would find good and worth to live has just gone through some of the 50s to 60s before.

[09:49]

Follow it, as you know. They are mostly built in that way that first becomes the whole consideration of the plan of our salvation, the whole pattern that the Father has laid out in Christ and the Holy Spirit. And after that, of the practical recommendation. Now, if you look at these practical recommendations there, we have, for example, we have the episode to the Romans, and there is the 12th chapter, and there is that exhortation to the Christians. I read it here according to the translation. Continue not. And you must not fall in with the manners of this world.

[10:54]

There must be an inward change, a remaking of your mind, so that you can satisfy yourself what it starts with. What is the good thing? He is direfully perfect. But in virtue of the grace that is given me, I warn every man who is of your company not to think highly of him, beyond his just estimation. But we have a sober esteem, according to the measure of faith. And your love must be a sincere love. You must hold what is evil in abomination and fix all your desires upon what is good.

[12:01]

Be affectionate towards each other as the lover brother female. eager to give one another peace. I would see you unmearyed in activity and blowed in spirit, waiting like slaves upon the Lord. in prayer, providing generosity for the needs of the saints, and giving the stranger a loving way.

[13:05]

life in spirit. It rests on your thing. Once we are in Christ, circumcision means nothing and the want of it means nothing. The place that finds its expression in love is all that matters. Yes, brethren, claimed you and you were called to Christ. Only do not let this freedom give a good vote for what you need. You must be servants, serving one another in a spirit of charity. After all, the role of the law is summed up in one phrase, you shall love thy neighbor as thyself. If you are always back You are burying each other.

[14:31]

It is to be feared you will wear each other out to the end. Let me say this. Learn to live and move in the spirit. And there is no danger of you giving way to impulses of corrupt nature. That's all in the fifth chapter of the Ephesus of the Galatians. St. Paul, after he has described the effects proceeding from corrupt nature, such things as adultery, impurity, incontinence, luxury, idolatry, puse, quarrel, jealousy, outbursts of anger, rivalries, dissension, He presents the fruits of the spirit.

[15:39]

long to Christ, has crucified nature with all its passion and all its impulses. Since we live by the Spirit, let the Spirit be our rule of life. We must not indulge in vain ambition, ending one another and provoking one another to end. And there is the chapter in Ephesians 4, where St. Paul says, Here then is one who wears chains in the Lord's service, pleading to live as befits man called to such a vocation as you. You must be always humble, always gentle. in bearing with one another's force, as charity bid, eager to preserve that unity the Spirit gives you whose bond is peace.

[17:24]

You are one body with a single Spirit. Each of you, when he has called, called, when he was called, called in the same home, the same Lord, the same faith and the same baptism. And in that same chapter, in verse 15, we are to follow the truth in a spirit of charity. Geritatem argite in caritate. Do the truth in charity. And so grow up in everything. into a due proportion with Christ, who is our Hitler. And then in verse 29, No idle things taught must cross your lips. Only what will serve to build up the faith and bring a grace to those who are listening.

[18:33]

Do not distress God's Holy Spirit, who seal you bare until the day of your redemption. There must be no trace of bitterness, of passion, resentment, quarrelling, insulting talk, or spite of any kind. Be kind and tender to one another, each of you generous to all. God in Christ has been generous to him. Then there is Philippians, Philippians 2, right in the beginning. If anything is meant by encouragement in Christ, by loving sympathy, by common fellowship in the spirit, by feelings of tenderness and pity.

[19:39]

Fill up my cup of happiness by thinking with the same mind, cherishing the same bond of charity. Soul knit to soul in a common unity of soul. You must never act in a spirit of thatchism or of ambition. each of you must have the humility to think others better men than himself, and study the welfare of others, not his own. In the fourth chapter of the saints, St. Paul expresses himself in this way, And now brethren, all that rings and all that makes for right, all that is pure, all that is lovely, all that is gracious in the text, virtue and merit, forever virtue and merit and power, let this be the argument of your thoughts.

[21:00]

The lessons I taught you, the traditions I handed on to you, All you have heard and seen of my way of living. Let this be your rule of common. And then the God of peace will be with you. And then you have Colossians. Colossians 3.12 You are God's chosen people, holy and well-belonged. Delivery you wear must be tender compassion, kindness, humility, gentleness, and patience. You must bear with one another's thoughts. Be generous to each other, where somebody has given grounds for complaints. The Lord's generosity to you must be the model of you.

[22:03]

And you crown all this charity that is the bond which links you. So may the peace of Christ, the very condition of your calling as members of the single bodies, reign in your heart and learn to be grateful. Be all the ways that Christ's inspiration has tried among you. advice and advice for one another, full of wisdom. Now there will be psalms and hymns, spiritual music as you sing the gratitude in your heart to God. Whatever you are about in word and action at night, book always the name of your Jesus Christ offering your thanks to God's mother to him. Now you see right away in breathing these things slowly.

[23:14]

It is a voice that cannot be overheard. We cannot disregard it. We cannot in any way harden our hearts against it. We see absolutely clear that this is the Lord. This is the mode of love, charity, because of a love which is in its body and in hope, body and in hope, in community and in hope. That's right. Spirit is the one, the perfect one, the perfect one, the spirit. So therefore, whatever Now, our problems may be, and however we may think about this or that, and before we try to solve these or other problems, let us say that of relation between friendship and general paternal love in the community,

[24:32]

friendship always, you know, particular, always. Before one, I think, even tackles upon it, what makes me sometimes a little uneasy and sad is that maybe we are here and there and have been in the past a little in the wrong order of we have given much prominence of thought, for example, to the personal relation of one brother to the other. But of course, we must keep it clear, in the order of things, the first thing that St. Paul is talking about, in all these as such is a common thing, and it has to be realized in the whole body of the community as one family.

[25:51]

That's necessary. And that's the first thing to try. There might be, I grasp that, in the life and in the spiritual development and growth of an individual, a certain time where, for example, the question of a personal relation to another brother becomes acute. And if that becomes acute, then that demands attention. And also this, you see, has in the role development, has a place. May have a very important place. May have the place of leading him, as we always used to say, into the wider spaces of community. But it seems to me one thing is absolutely clear.

[26:52]

We cannot start from these individual persons. We must start from the common sense. The common sense. It is ridiculous and it is dangerous one sees people, you know, terrifically involved in the problem of personal mutual law, at the same time, not working on this general level, on that level which is clearly the level of freedom. Why not, of course, not out of love as simply a humanitarian community would not be the better to take it home.

[27:56]

Not out of a burden, but out of something which is maybe in the surface of the beginning. I know these things clearly need purification. We can receive that purification only if this quality is really and truly and constantly cultivated, which St. Paul describes in just these passages that are written, which are absolutely universal, Catholic law, that he preaches there. And that must be in the body of the community as a whole, that must be the common first inspiration. And then also must find its first expression. There is where expression is written. All love needs expression.

[28:58]

The common, godly love, this character, this generosity, this patience, this kindness, this gentleness, this spiritus lenity, one thing, you know, and practice love in a select group, but not to let it go there, or also in such a way that one feels there, at home, and at the same time, the minimum expression of that general community by one's rigidity, by one's insisting on one's own things, to such a degree as to drive the opponent to be crazy.

[30:04]

If those things happen, something is not in order. All down for this, there is nothing. And then, of course, comes the other tremendous danger, which is there. If one meets, let's say, on the On the personal way, I don't at all exclude the facts and the possibilities of people personal meetings. I only say the first preoccupation of every single member of community would be, as I say, this minimum, at least, you know, to practice the spiritus lenitatis all over the field. And if there are some who don't practice this spiritus lenitatis, then, you know, not to get excited and not to get harsh about it, but to enter into a good, humble, quiet, you know, neutral, corrective,

[31:18]

It seems to me that if I look at the general condition of the community, I have great fear, you know, that there are groups are mirrored in which, by the means, the spirit of the whole is disintegrated. One of the reasons is that I see, at the same time, importance being given to certain private personal relations have at the same time a clear suffering which is caused by evident violation of this regular vitae that then follows in each one of his letters presents to his community

[32:21]

as the obvious conclusion from what Christ has done for them. And that's there. Because that will necessarily then, let us say, the people who are, so to speak, are left out, you know, in the cold of an atmosphere in which we find people who absolutely have no great, let's say, inhibitions, you know, to brush off this Where are they? They are deprived of the warmth of the pride, which comes and necessarily comes through the community and the whole. It doesn't come through individuals. Or, I would say, it comes through both. There is always an individual contribution, but in the divine order of

[33:26]

these things are just judged upon the part of them. That is the value of community, the vita comun. If we don't access that, and if the people who are here don't see that clearly enough, and do not feel carried by it, prefer, you know, let's say, to go off into some kind of a pious relation, which is just two by two. And that is the result of it. If then, the reader harmonious and such is simply not convincing. And I think now, without any, the easiest thing and the first thing that should be done is following that sentence in which

[34:28]

St. Benedict somewhere has summed up this whole teaching of St. Paul in the Rule, the seventh chapter on humility, where he says, the fourth degree of humility is that meeting in this obedience with difficulties and contradictions and even injustice, he should, with a quiet mind, hold nor run away. So the scripture says, he that shall persevere to the end shall be saved. And again, let thy heart take courage, and wait thou for the Lord. And that's the way they do.

[35:29]

avoid anything and any expression which gives vent, you know, to irritation or which in any way one realizes that one has one's attitude, has caused, has hurt somebody else or one is told, you know, that it has, immediately in that way, go back into peace. If the community has to hold every single one, what you really have to say is the one practical fruit of the day of the collection, that this is the one. That's what you are going to do. You can't expect that immediately, you know, the whole community is a communion of saints. I mean, if we are really engaging in carrying one another's burden in this patient, and as it says, Tachita Consciencia, so delighted to know that he brought, and Benedict uses here, uses that word, Tachita Consciencia, English translation with a quiet mind.

[37:08]

You see, wherever in the community finds a, let us say, something, an attitude is given on that line, is of course an expression really of despair. It's not in the realm of hope. Why is it not in the realm of hope? And I mean of Christian hope, because it hasn't grown out of the Lord's destiny.

[38:10]

And therefore there is hope for and an absolute hope for. And that is why we are here together. To keep that alive and in that way to carry the individual member. So that would be it. process, you know, that St.

[39:35]

Benedict has provided for. It's only creation for force. And St. Benedict, of course, gives, you know, and characterizes what is it for. And the whole distinction is the penal code. If any brother shall be found disobedient, or proud, or a murmurer, or in any way despising and contravening only rule in the orders of his superiors, as such a one, according to our Lord's commandments, he admonished secretly by his superiors through a first and a second task. If he do not amend, let him be rebuke publicly If even then he do not correct his life, let himself like his communication, provided that he understands the reality of the vicinity of the West.

[40:48]

The provision that in Venice makes this relief comes deeply out of the nature of the Christian, being a commune, and all that from there of all these injunctions, So the injunction of St. Paul to all questions to follow this one through life, this spiritus lenitate. I realize, of course, you know, that these difficulties in a community It seems to be superior to a key track of a kind of institute, a kind of a spy arena.

[41:52]

It just can't be done. And I've been thinking very much just in relation to my connection, my experiences in SAIT, also the fraternity of that such a thing, like a thing that I just thought, and in fact only be made, to my mind, be the kind of the first inner spring, you know, which makes the whole reform of life a kind of peak. Here is the point, the reform. It seems to me that there's the whole idea of St. Benedictine, of the smaller boots that he is living on, and has great props. In fact, I can tell you that we're always thinking of some props.

[42:53]

The building, the arrangement of the new building, always have that. But neither ways of them, with and under, you know, would be sure to be able to be a form, a sin, which kind of comes together, lives together in a wanton, mutual vigilance for one another. In my mind, it would be so wrong to think that in a monastic community, the superior Let me go, he gets too excited. Oh, I don't want to weigh him down. All this kind of thing. The sifting of things.

[43:56]

Maybe in a smaller group of people might be chosen under a special aspect to put together. Maybe it is more fun. We see that, and we have told, spoken about that through the fire of Thyssae, embarked on this course, and of forming denouement within the community, he finds that a very good way, just for peacefully, but strongly and systematically, because that's always the thing. Something is said here during the recollection, up. And with the following up, people disappear, you know, from the sea, and things happen in various corners of the house, and nobody knows about it.

[45:06]

Those who know, you know, keep their minds shut. And in that way, nothing is automatic. Nothing comes. So maybe just And this, you know, the forming of smaller groups under a simple setting, good, bodily leadership might be a guilt, you know, to get more of a practical follow-up for these people. But again, that is a kind of a organization or Christians, at the present time, you know, we should really laying aside, you know, all and not thinking, I think, one of the greatest dangers in all these problems, the monastic life, the problem of love, and all these things, that one talks too much about it, you know, and there's nothing else to live it, you know.

[46:13]

Nothing is more dangerous than cultural Therefore, let us not forget that, see, I propose it to you, I ask you and I beg you to embark on the simple program of keeping in your own heart and in your mutual relation always the spirit to sleep.

[46:43]

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