This first part is called the Theology of the Opposite Dei, the deeper theological explanation of its greatness and meaning. And we heard already, nothing must be preferred to it. And this is not only a precept of monastic discipline, but we must realize that in the Opposite Dei we are gathering together as the Church. the local church as a representation of the entire body of Christ in this concrete place. And here we are before God in Christ, seeking and finding contact with Him. But we must do it as a communion, as brothers staying together, united in one common prayer. Nevertheless, also as communiqué, we try to have a real personal dialogue with God in Christ.

[01:02]

And all formal exterior elements must be seen as means to establish this dialogue, where we hear the word of God and where we are responding in communitarian prayer or in silence. And here I wish to add something which I forgot last time. The silent prayer, in communi breviato oratio, very short oration only, but in silence, in very deep silence, is a first place where we are praying in this kind of prayer which is called in the rule of St. Benedict, oratio ignita, oratio pura, in intentione cordis, in lacrimis, therefore a prayer in tears, a prayer in fire, in prayer with all the intention of our heart.

[02:04]

It is impossible to persevere in such a prayer for a longer time. relatively. For five minutes, it's awful, impossible. But perhaps for two minutes, for one minute, for 30 seconds, pray with the greatest insistence. And it would be a prayer to which we must come back again from time to time. Orationi frequenta in cumbere, where they frequently dedicate himself to the orations, and sometimes going to the church, pushed by the inspiration of the Holy Spirit, to pray there, shortly, but in this intention of our heart. And so, after the psalms, as you are doing it, from time to time, the short orations. Very important moment. And so, the external elements then are nevertheless also very important.

[03:08]

Therefore, the word of God said, read in a convenient way. Also, the English text was missing it. They used to bring it in musical forms, with instruments. But there must be room, too, for silence, real silence, where the soul, the heart, can meditate and answer in a very personal way. And I must say, after all the experience I had yesterday in this office in the Black Church downstairs in Elmira, I must say again to stay in this silence, in this powerful silence, to come meditate, to come pray in this way is very important. It's difficult to do it.

[04:11]

I am speaking here great words and I don't know if it's possible to do it, but we must try to do it. to pray from all our heart after having heard the word of God and answering also in communitarian prayer, in psalms, in responsorial psalms, in oration, but in this internal intention of our heart, sometimes in tears, nearly in tears. We, the modern man, I think American man, I don't know, is not able to to weep, how do you say? The old men, the Italians, could do that. Nevertheless, there was an oration in the old missal to ask for tears. We are confused in the presence of the majesty of God, thinking to our sins, at least for some moments. And now we must go to the next point, therefore to number 6 in the English text, 7 in the Latin.

[05:24]

The external signs, signia externa, that is the title in Latin. Men participate in the opposite day, in the work of God with their entirety, that is with soul and body, both. attitudes and actions of the body, even with the voice itself. The voice itself must be signs of our interior devotion, for which the community, moved by the Spirit, manifests the presence of the mystery of Christ in living participation actively and consciously. And here is also again a big difference so far as I can judge and see it, between the English text and the Latin text. The Latin text in number 7 says, all these external, exterior attitudes of the body and the voice itself,

[06:35]

manifestant presentiam mysterii Christi, viva participatio, they are manifesting the presence of Christ, the presence of the mystery of Christ in this living participation, actively and consciously. And the English text says, experience the presence of the mystery of Christ. So far as I can judge, the word experience is too much and too few. It is too much because we don't always have the feeling of it, the experimental feeling. Sometimes we have the consolation to have it, but sometimes we stay there in faith, but dry. We don't feel anything, but we are believing to stay in the presence of God. And if we are doing so, moved by the Spirit, with this interior devotion, manifesting it in our exterior attitude, in the way in which we are staying, kneeling, sitting, in which we are singing, making music, in which we stay in silence, then we are manifesting to us, to our community, and also to the other people, the presence of the mystery of Christ.

[08:07]

sometimes not feeling it. And if we are seeking always this experience, this feeling, then we don't really seek the last, God himself. We must seek God himself and the presence of the mystery of Christ, our Lord, participation in his Paschal mystery, and not condolence. God is giving us sometimes the consolation. And when some years ago in the Abbots' Congress there was prepared a paper for the discussions, there was also a paper made the Experientia Day, and one of the competent professors in spirituality and history of monarchism.

[09:10]

Father Leroy was violently protesting against this word, the Experiencia. He said, our holy father Benedict says, we must ask the postulant if he is really seeking God, if he has the experience of God. We don't know. Sometimes, yes. Experience is a second element, not the most important element. Therefore, perhaps I am a little bit too severe, but nevertheless, the Latin text speaks about the manifestation of the presence of the mystery of Christ. The English text speaks about the experience of the presence of the mystery, yes? Sometimes we are feeling it. You know in the higher mystic always is that we must try to find God and not our feelings, not our sentiments, not our consolations.

[10:22]

We must see God, we must follow him also if we don't feel anything. in his so-called, how do you say in English, dryness, in dry days, in some jam of course in St. Teresia, in the night. Sometimes then again we are filled with consolation. Consolation, yes, very nice. We need it. We need it as a child. From time to time we need also some consolation from his mother. But that is not important. Important is to seek God and finally to be united with him in faith. Which is as Father Anton Stolz one of the great monks of St. Andelmo, 30 years ago, said this sometimes, this faith is obscura quidem, realis anticipatio visionis eternae.

[11:23]

Obscure, another is real anticipation of the vision of God in eternal life. But obscure, and sometimes we are feeling this obscurity with all our And nevertheless, in all these obscure nights, we are persevering to stay in the presence of God. We are believing in it. And so, believing in it and doing it, not abstaining from our difficulties, we are manifesting the mystery of Christ to the community, to ourselves, and to all the people which are present. Therefore, we are doing it moved by the Holy Spirit, by the Pneuma, acting as the living church. And we are doing it in communitarian prayer so that the words, the text, may penetrate in our hearts, that the sounds may implant in us the breathing and praise of all men.

[12:28]

that our acclamations may be the echo of our conscious interior enthusiasm, acclamations. For example, and here we must try to do it every day again, the Lord be with you, and we are answering also with you, mechanically. But we must do it, and also with you, that the Spirit and God may be present in our midst. And so, in many other forms, praise to you, O Lord Jesus Christ. Acclamation after the Gospel, mechanically, if we are sincere, every day in it. And nevertheless, we must try to do it not mechanically, but livingly. And so, with every word, with amen, and sometimes it is easy, for example, if we are bowing after the consecration on Sunday. Amen. in silence, slowly, then perhaps we are feeling a little bit the reality of the presence of God. Nevertheless, also if we don't feel it, we wish to manifest the greatness of this moment by this, what Amen said, in silence and in awe and in reverence and in faith and so on.

[13:46]

And so also our silence, to enter deeply in the world, giving room to the Prima, to the Spirit, to pray in the Spirit, to answer to him. And know that English and Latin texts, both together, are continuing excellently with some other points. The exterior elements which make up a celebration, make this a liturgical action only if they are the means of contact, efficacious signs, with the theological reality to which they refer. Thus, gathering together at the place of prayer is not merely obedience to a task commanded, but must express the will to act as the living Church. We come together to be the church. We believe it. It is our faith, so we are the body of Christ. We are present in this moment.

[14:49]

As it is said so marvelously in number seven of the liturgical constitution, in omnia actiun liturgica, Christus present est eccles gesur. In every liturgical action, Christ is present to his church. Eucharist, Sacraments, Proclamation of the Word of God, and where two or three are gathered together in the name of the Lord, He is in our presence, in our midst, present. And we come together that we are staying in this reality, we are believing it. Also we don't feel it always. Sometimes it's nice to feel it, yes. But we don't depend on our feeling, on our experience. We are depending only on our faith, given by the spirit, in the spirit. The texts are proclaimed and in turn heard precisely with the desire to have the word penetrate the heart and so on.

[15:52]

For the song. Acclamations. To be all this in page 5, the celebration first must not fix the attention on itself, but on the reality of the mystery. If it is fixed attention on itself, it would be an obscure sign. Said very well, we must make exacitation. We must exercise our song. But tomorrow we must know the text and the melody so that we can sing to enjoy freely with all the heart in the solemnity of Saint Benedict. And we must not only see the notes. Sometimes it's difficult to do so. And so with many other things we must exercise We can do our duty with a certain selfverständlichkeit, a certain facility, that we are, through the words, through the melodies and through our attitudes, are going to this interior reality.

[17:14]

Otherwise, we would have an obscure sign. But this sign must not be incomprehensible. It would then be an empty sign. This sign must speak to us. And therefore, in the Reformation, after the Council, we have tried to take away all the signs which have no meanings without a commentary. That everything is speaking itself immediately to us. Otherwise, it would be an obscure sign. an anti-sign. Third, it must not be carried out in a mechanical way, we said it already. It would be an absurd sign because it would be contrary to its end of communicating spirit and life. And in all these points, The text directory is insisting in this, we must not do our office in a legalistic way.

[18:16]

All the science must never be performed on a purely legalistic plane to give validity Nor should its form be cold, detached, governed only by protocol or falsely hieratic, just dehumanizing the action and the celebration in general. It is very easy to do so. We stay in the choir in a very solemn way and we do think nothing, only by custom. Ah, that's not enough. And here again, I said it already some days ago, the Latin text says more. Nevertheless, also, we must not do it attending only to the protocol in this external, exterior way. Nevertheless, it must be done magna dignitate, quia pompa certi distat, in the great dignity.

[19:28]

There is a very relative vision. It may be allowed to say, in these days, I have seen some of the faithful during the Canon, staying around the altar, with hands in their pockets, during the entire Canon, during the consecration itself. For me, as a European, it is How can he do so? I don't know how you are feeling, because I remember in Rome, when I was responsible for certain celebrations in the first days of the con celebration, I said to a young American confrere, you would not do it, for example, putting your hands in your pockets in the presence, speaking with the President of the United States. And he answered me, why not? When the American army came to Mar-a-Lago in March 1945, we were terrified seeing the soldiers greeting their officers.

[20:45]

Good morning, Captain. Taking away a little bit their heart. For a German soldier passing before his officer, with more than capital, impossible. And so on. Therefore, external forms are changing according to the nations, according to the cultures. It's not my right to criticize. Nevertheless, a certain dignity must be there. And we must also learn a certain dignity, which is not identical with the baroque pompa. Then, also here, the celebration must be done in a certain dignity.

[21:46]

In absentia precipitationis. Precipitation must be absent. In presentia quietis et silenci immoram, in the presence of quiet. and silence. That is a little bit through me, also remembering what I have seen yesterday in Elmira. It is our tradition to do it in quiet, in peace, with silence. That in the powerful majesty of silence, the word of God solemnly proclaimed can enter in our heart. We can learn from the enthusiasm of the people of yesterday to do it also in our way with enthusiasm, in faith, giving ourselves and answering and to do it in two minutes. Two minutes is very long. One minute sometimes is very long to speak in one minute with fire to my Lord in prayer without sleeping.

[22:50]

without going away. It's difficult. For five minutes, it's nearly impossible. And ten minutes, therefore, St. Benedict stays in the community. The oration, this oratio ignita, this fire-full oration, must be very short, but it's relative. St. Theresia, of course, may have been able to pray so firefully also in five minutes. We poor men cannot do that. by at least two minutes or three minutes as you are doing it. And so, also not too enthralistically, and we must do it, and here again both the texts are identical, the tone of voice, the attitude, the way of pronouncing a formula and of proclaiming a reading must be supported by a true interior which while it shows everyone that we are present to ourselves, it's only in English.

[23:54]

Very, very well said. We are present to ourselves. We are spiritually present. Not sleeping. succeeds also in communicating, manifesting to others the living presence of Christ as something perceived by us in the world and in our response, in our response given, in our attitude, in our words, in our songs, in our silence. According to the word of Luke 24, did not our hearts burn within us as He talked to us? Stay with us, Lord, It is true. Let us hear the word, let us try to answer that sometimes the fire is really in our heart, so that we are feeling it. But also if we don't feel it, we are believing that God has spoken and we must answer to him and say, I trust in you, in terms of the Spirit, I am hoping in you and I shall never be ashamed, and so on.

[25:01]

That's a wonderful, wonderful text of this number six. The external science manifesting is our interior disposition. And then we go on. We have still how much? Some minutes? Or what do you think? Better to finish to make a discussion about it. No, okay. Then in number seven, Tempus validum in vita orationis monarchy. The strong moment, the worship of this day, is the strong moment in the life of prayer of the monk. And here also we are speaking about the common office. about the opposite day. Nevertheless, the text is insisting in this reality, we must do more than to stay in the choir. We must stay in the choir, in the presence of the mystery of Christ, seeking the contact with him in a contagious way, to continue

[26:09]

And I remember that in Rome, speaking about these programs, I have said, if we are filled with the presence of God in our liturgical celebration, we cannot say on the end of this celebration, thanks to God that all is finished. I can go now to eat and to drink and to read a novel. Per se, if we are filled with this presence of God in faith, feeling or not feeling, if we are filled with it, we must try to attain it, to stay always in this same reality, in gratiarum actione manentes, remain in thanksgiving, so far as possible. And if we must go immediately to the kitchen to prepare our breakfast, we do it in Christ. If we go to the fields to work, we do it in Christ. If we go to study, we do it in Christ. Our entire life could be in Christ Jesus. And therefore, starting from this high point, where is, according to our faith, the presence of the mystery of Christ, we must pray always.

[27:17]

And that is corresponding to the doctrine of this liturgical constitution, the Covenantal Concilium, where it is said, liturgy non-exploits, non-exhausts the activity of the Church. We must do much more, preparing ourselves and continuing. But nevertheless, Liturgy remains culminate from the high point, the highest summit and the source of the entire activity of the church. Therefore, in the Latin texts There is also given the citation of the liturgical constitution, Sacrosanctum Constitutum number 12 and number 9. Although called together, no, although we are all called to pray in community as the church, nevertheless, the monk must come to the inner room to pray to the father in secret.

[28:34]

And therefore we are invited, after these high points of our worship, of our Opus Dei, to continue from time to time, moved by the inspiration of the Spirit, to pray in the church, or in our room, or in the field, to pray in a formal prayer, with the invocation of God, with a short prayer. To come, come, finally, that's what the new, especially the oriental monks are calling ratio continua, to pray always. Not always in formal words, but in an attitude which is always united with our Lord, easily taking contact with Him in everything, eating, drinking, working, sleeping, and loving. and in recreation, not in Paul's piety, which is always making the appearance of piety, but nevertheless, in every human reality in which we stay, to remain united with him, but

[29:50]

Nevertheless, also, when all this is true, the worship of this day is more than this continued prayer. It is the high point because it is the celebration of the mystery of Christ, celebrated in community, in living reality, where we hear the word of God, where God still speaks to his people. and we are answering to him. We are doing it really. He is present and he speaks to us. Therefore, also we must try to continue this reality. The highest point, the strongest point of this reality is given in the apostate where we are together in Christ as church, as the living church here. In a certain way, we try in all our attitudes, in all our disciplines, to have this experience, to be united in Christ, to speak with God.

[31:01]

Therefore, here in the community, in the prayer of the community, in the walk of God, in the Opus Dei, there is a greater, more living contact with God, who is present in the community, according to The rule of Saint Benedict is to stay in the presence of God and his angels. According to the liturgical constitution, number 7, Christ is always present in the liturgical actions to his church. According to the word of Christ, where two or three are gathered together in my name, I am in the middle of them. But the text says very well, in English and Latin, that there is more still. It's not only the presence of God, the presence of Christ, but the presence of his work of salvation. We stay here in the contact with his paschal mystery, to be united with his death, to be united with his resurrection, to be associated to his passion.

[32:10]

The reality of this is our common celebration. Therefore, here is the highest reality to express our union with the mystery of Christ, with his Paschal mystery, which then, starting from this highest point, must remain, more or less, in our daily life. But we need always again to go back to this community prayer, to be again strengthened in the presence of the mystery of Christ. And also, here is the supreme way to express our communion as brothers. According to the words of Matthew 18, 19, if two or three of you agree, it will be granted over where two or three have met together in my name, I am there among them.

[33:12]

And this prayer must dispose, as always, again and again, to be open for God. And finally, after the reality of this highest moment, of this strong moment in our prayer life, daily prayer life, the entire life could really persevere in the presence of God, praying to Him. Nevertheless, now it is time to finish. And we must next time continue with the next point. But nevertheless, perhaps some minutes to a discussion. The protestations. In number three?

[34:17]

Yes. Yes. You know, I just feel that something is missing in the whole thing. I have to be clear. I found it very interesting when you made the remark about celebrating Canada and there were men standing around with their hands in their pockets. Now, I've seen such a situation, and I don't know, I think I'm really saying words, but I'm saying something else. And I've seen the minister start off, let's say, when you chant the poem, and you have people standing around like this.

[35:24]

Well, I was in a church. And then, you see, something starts, so it's important. And then the minister, he stops. He says, we have to stop. We have to stop. God's not in here. God's not present in the hands of your father. I know God. Maybe, you know, God is, you know, maybe it wasn't saying God's not present in your hands or in your heart, but, you know, God is really present in this place. The power of God is here, you know, and if we believe in the power of God, you know, we, you know, and then, after that stops, then they move forward, you know. Now, if the guys still stand with their hands in their pockets, you know, That's a sign to the whole community that evidently that fellow that said, well, if he spoke to the president, he would still keep his hands in his pocket.

[36:39]

And if he's doing that, in some way, he's rebellious. And if he's that rebellious and that strong, he'll do his thing with his hands in his pocket like this while everybody around is praying. And that was one of the things, you know, what I find is I don't find the drama, you know, in the old Latin thing, you had the Abbott, you know, Roger, Andy Morgan, you had the drama, the whole thing, you know, and somehow, And I'm not denying silence. I really believe that the black church has a problem. They drown out their sorrow with a lot of filling that whole space. And there's no question about that. but it has that, they have that drama that somehow reborns.

[37:48]

Yes, but first of all, I wish not to judge about this guest who did it, or this faithful, I don't know, this man. It may be that he, with his hand in the pockets, has been much more present to our Lord. and we with hands so, and so. It's quite possible. Nevertheless, we try to stay in a certain way which are perfectly corresponding to our faith. And therefore we, and you as community, you don't do so. to stay really well there, the community, and so on. And for yesterday also, if they are crying and singing with a loud voice, there is a way in which this people really is united to the majesty of God. That's good. And we are learned from these people to do our work according to our tradition, also in an excellent way, with fire.

[38:51]

Sometimes it may be that this fire is expressed in a violent way. And we, in my monastery, we are singing very aloud, so that an abbot of a French monastery visiting us sometimes has said, you are singing like a barbarian. Okay, we don't sing as the monastery of Solemn is singing, very, very, very fine, very, very, very sweet, not sweetly, excellently, but in greater quiet. These are two different ways. There are many different ways, but we must find our way in every way. Nevertheless, we must say that our external signs, which are necessary, are corresponding to our inner devotion. We need external signs. We must manifest what is in our heart. In words, in melodies, in our attitudes.

[39:53]

Sometimes you can also agree. For example, we say, ladies, the entire community, I don't know, at least for our father, raise our hands. All. I don't know if you do it. Only the priests. For example, the sisters of Herstelle, of Oderkassel, already in 30, already in 25, stand during the entire canon, did in silence at that time. So, why not? Until the priest was born. It's possible to do that. But agreeing, you can say we do so and we don't, not so. In a certain way it is better to be in agreement. Or all are doing so, or nobody is doing so.

[40:55]

I don't know. Somebody, when I was again speaking with a young American confrere, when I was responsible for the first con celebration in San Gimignano in Rome, I said to him, please, if you are the first celebrant, do what all are doing. Why? It is Bolognese, uniformity. It is very nice that everyone is doing what he likes to do. It is the way. He was an excellent young man, excellent young man. But he said this, we are, in a certain way, individualists. Everyone is, the one is staying so, the other is staying so, the other is staying so. It doesn't matter. It depends. There are certain actions that were thought of in a certain place, in a certain time. Some years ago, and even in some places today, you wouldn't be able to do that, even if something comes up.

[41:59]

Today it has changed, you are right. In some places, it is still the same, but people are thinking a certain bit more. Whereabout I don't know, but we'll see when we meet them. At least I'm certain it's never in the war. It's in my long years. I'm sacrificing the rest. But this one can be the last one. It's important we shouldn't break it. When James is gone from the government, who's the more popular champion? It's not something to be someone who can't support himself. He can stay around for the same reason as Martin Pushkin. And all these external attitudes in science must be quite natural expression of my interior feeling. As the text said, it is not convenient that we are thinking only to my hands. Where do I put my hand? It must be natural to do it. After having learned it, we are exercising. And then, finally, it becomes the second nature. Quasi-naturalita is constituted in the Ipsabona. We are doing all these things nearly naturally.

[43:03]

thinking to the reality itself, we stay in the presence of the majesty of God. I was thinking the thing in the King's cemetery. That was where the child was. And, you know, where he stopped the whole place. And because that power, and that, and I'm not saying you can't have, you know, the three things you make. You know, you said, we have this kind of problem about the experience of God, you know? And I'm not saying that everything, every morning at Mass, you have to have an experience of God, otherwise no Mass, you know, but I'm not saying that.

[44:07]

But what I feel is the power, you know, at the Princeton, we have this new book of rites, this English book of rites, And it is the whole pride of baptism and celebration of baptism. And the way of doing it, a different way of doing it. and there's real power in that thing, you know, and it's drama. But when we get hold of it and we start looking and reading it now, I would, it's the book of our illusion on this very book, and the sacrament of penance, and somehow, you know, we almost use, I mean, You know, you're very dramatic and everything in the whole thing, and your thing comes across.

[45:12]

But what happens is we use silence as an excuse. We use, we tend to take the silence thing as an excuse, you know. In some ways, real excuse works. No, no, no. It's not an excuse. It's only a secondary element. The first element would be to sing solemnly, to come to the church in the Intuitus, to stay together in the Gloria, to bow for the prayer, for the oration, to sit for the readings, and then a short moment of silence only, where we are realizing, what have we done? That's exactly what I'm making. It's the historic war with the drama, you know, and you've got the whole thing, you see, and then out of that drama, so to say, then the silence makes sense. The wilderness, so to say, makes sense out of the drama of a real life, real life.

[46:18]

And what I find is, and I'm not saying drama every moment, every time, turns back to norm, back to reality, falsehood. No, it's a different one. We have all the prime moments of everything. But when you have the dry moments, you know, that what has to come before you is the drama, which comes at certain dramatic moments, and we've lost that somehow. I don't know. The liturgia, the liturgy, the worship of the New Testament is no more so dramatic as the old testamentarian liturgy, where has been the temple. where have been the sacrifices, the smoke, and so on. And our drama is much more spiritual in the adoration of God in spirit and truth, with hearing the word of God.

[47:28]

And our sacrifice is finally limited to the Eucharistic prayer, with some bread and some wine. It's very few. Therefore, our drama is much more spiritual, but it is there, where we are gathering together, where we are singing, where we are sitting, where we are staying, where we have external signs. All this must be done in quiet. without any precipitation, in a certain dignity. And from time to time, as you are doing it excellently, in silence, after the readings. For my person, I prefer also during the operatory, not to say it aloud, but to remain in silence. Only the priest is saying these words. We were preparing the new mass. We were fighting against these prayers. because they are personal prayers introduced only during the Middle Ages.

[48:30]

They are not old. We can change both. It's meaningful to do both. Sometimes saying it, sometimes not saying it, in silence. And after Communion. Therefore, you have the drama, but we don't need to have this drama in the forms of the Old Testament too highly, especially because also the highest forms, the most solemn form of Baroque, are nothing in confrontation with the majesty of God. We never can realize the reality of God in a way in which we are really expressing it. All are signs. And these signs must guide us to have this spiritual contact with God, where we, for a moment, are also experiencing, yes, and sometimes feeling it. We stay in the presence of God.

[49:32]

That is remembering that we, when we are gathering for the upper stage, stay in the presence of God and His angels, in chapter 18 and 19 of the Holy Rule. What I discovered is, you know, that other than the feast of Christmas and Easter, like with us, you know, almost every day else, every other thing, it's the same. You know, you got, like on Sunday, you got more people in the church and all that. Nevertheless, the difference between Sunday and weekday is very great. There is a greater solemnity, there is a drama. And especially, and here is the essence, I think, of the Christian, of the New Testamentarian liturgy, every day changing the war of God. In a certain very discreet external solemnity, which is different according to weekday and to Sunday, you hear the war of God. Sunday, confitio tibi pata.

[50:33]

I praise you, God, that you have revealed that for the simple man and not for the learned man. And today, this wonderful word of the reading of the prophet about his love to the sinners, to agape, every day again, again, again, again. You come across things, you know, very dramatic, you see, but I almost feel like the Sunday, the drama of Sunday and some of the real strong beasts and so on, it's like we take them and we put that text into, it's like taking a Cadillac engine and putting it in a Ford chassis, you know, a very big thing into a little, and somehow the power of the liturgy is more or less from feast to feast.

[51:36]

It's more or less is the heart of the celebration of the liturgy. It's more or less feast to feast. Christmas, the Easter, the Pentecost, the Transfiguration, and then the in-between thing goes. Yes, it's true. The great solemnities are solemnitatis, where you are celebrating in a very distinguished way. And we precisely don't wish to have each Sunday the same solemnity. We have solemnitas, festum, Sunday as the primordialis dies festus, and the weekday. Weekday must be very simple. Then on Sunday we can come back to liturgy in the great solemnity of a Sunday. But always, always we are listening to the Word of God and in the silence following the proclamation of the Word of God, where God is speaking as we are believing in faith to us again today.

[52:45]

After having heard the Word of God, in silence we adore and we let penetrate the Word in our hearts, answering. And we are answering sometimes with the responsorial psalm. to do it every day again. If we would do liturgy every day as we are doing it in Easter, in Christmas, we would be killed. No, I'm not saying that. We're not quite connected. We're not quite, no. I think religious journals do sort of You know, from different ways you integrate emotion into your type of worship, different traditions. And there's one way, if you want to have an experience, a personal experience, this is why I don't like the word trauma, so if you want a personal experience of an individual thing, then you can make the traumatic celebration and maybe the individual be an individual emotional experience.

[53:50]

But if you're Coming up with a form of worship that we want to see how is this going to make the objective reality of Christ transform a corporate group of people and be able to use it for their whole lives over various years, whole different developmental times and make that transformation permanent. You don't put the emphasis on emotions. It doesn't mean the emotions in the liturgy. through the biblical things, through the readings, through the feast days and things. It isn't just as direct and fundamental and powerful, but it's a whole different way of assimilating the significance, as opposed to a direct experience of an emotional experience. But if you're trying to be a side man, the primary thing is what kind of prayer transforms a corporeal human being's brain, and not what kind of prayer helps a bunch of individuals in experiencing I think there's a difference, you know, in the goal.

[54:52]

To me, the office is set up to be a prayer for various groups of people as a corporate body to be used their whole life to transform them, to make their transformation permanent. And there you have to build upon some revelation and expose constantly the whole revelation and not just your individual moves and your individual development right now. And I think that the whole difference between either or, that this group has experienced and emotion, and this person doesn't have emotion, I don't think it's true. It's there, and it's more than recognized and illustrated in a real way. If the person doesn't feel it, I think they have to look at themselves, and how they are using it, and how they are understanding the form that's in front of them. They can read, change themselves more than automatically to them. And I would say, That's what I'm going to try to do, but I'm going out to make, you know, some definite experience that I have, you know, and it's only when I go out and make these, then that I'm able to begin to relate to the experience here, and I just find

[56:10]

I don't know what you call it, emotion or whatever, but I just find it the same. And somehow for the work I, you know, these will come along with all kinds of fire and enthusiasm, you know. And if I ask myself, where does that come from? I, you know, I can understand, you know, I think I know, you know. But somehow... It comes from the simple liturgy of every day. Every day, right. And, for example, if you are filled with fire after having heard the Word of God, after having given the recitation of the Resurrection Psalms, in the Holy, Holy, Holy Sanctus, you can put into it your entire emotion. Lamb of God who takes away the sins of the world. Here we have the possibility to express our devotions, to participate, to sing. See, somehow I got the feeling that you experienced that, in that lock, in the whole Latin world, and you know, and that was really for real, you know, and just somehow I got the feeling that that is kind of the world that is carrying you through now.

[57:27]

No, no, our Latin liturgy is simple every day as yours, with the order 18, or order 16, the simple Curiae Eleison, Sanctus, very, very simple, very simple, but every day again, every day, only in Rome in our Latin group we are singing every day only, only Curiae 16 and a simple Sanctus 18 and nothing else, every day again the same, we are not able to do more. Nevertheless, in this Sanctus, in this Agnus Dei, in this Lord have mercy, you conferred all your intention. When you watch tomorrow, if you see much difference between the Feast of Saint Benedict tomorrow and this morning's Liturgy, I don't think you will. And you watch tomorrow, you know. But I think, Brother John, to say Because in the liturgy you use a certain amount of restraint, and so right, maybe a tranquility, that it means that emotions are just as deep, you know what I mean, it's the old thing, oh, I'll do a water, it's going deep and all that, so it doesn't mean the emotions there.

[58:34]

When Father says fire, maybe some did, you know, they expressed externally the fire, but if it isn't even expressed externally, it doesn't mean the person is in a real plunge, just because there's a certain amount of restraint. And so Brian, again, emotion at times, doesn't mean it's not so deep and profound. And it's like there's a corkscrew between two people. Maybe in their younger years it's expressed very exuberantly, but later the emotions are much more deep and profound than the 20 years just in the eye contact. But you may be right. It is true that in the form of our liturgy after the Council, sometimes we lost the variety we had before. For example, tomorrow we shall have a Gloria. And also, it must be said, the Credo. I don't know if you say it or if you sing it. And formerly, we had the possibility to sing, for example, tomorrow, the Gloria II, Gloria III.

[59:40]

We don't do it anymore to make it possible for the faithful to sing with us. Also in Sancta Anselmo, we are in Sancta Anselmo in Rome avoiding many possibilities to sing Gloria that the faithful can't participate with us. And here is a certain difficulty. If you wish to invite your guests and your faithful, you must sing in a very simple way. You, yourself, you would like to have a greater melody sometimes. It is possible to discuss it, yes. You know, and I'm not, you know, saying that we're all, you know, we're not trying and all that, but I just think since the whole other liturgy went out the window, in a certain sense, changed, since this changed, it no longer had the oomph that it had before. It changed to a greater interior rhesus.

[60:44]

to all this wonderful greatness of Holy Scripture. We had never before such a great, rich possibility to hear the Word of God. That is our possibility today. You are right. In consequence, sometimes our solemn way to express it, our external forms, have become too simple. And therefore, the Latin text was rightly insisting in a certain dignity. Corresponding to the degree of the feast, which is nevertheless not the same as a baroque pompa. We must try to find a good middle way. I couldn't think of a better thing, I wouldn't say. I was raised in the Picatipo's Parish. And since I was the shortest altar boy, I used to be in the show all the time. Every Sunday, a big feast, you have to hold the train of the spaceship and all that. And we had this big display.

[61:46]

And, you know, it was really dramatic. But I never experienced the depth that I experienced last Easter. And it was not much different than the previous Easter, but somehow I got something more of it than before. And I don't think it's with the drama that we get. Drama equals feelings of experience of God, I think it gives the hindrance to the discovery of something more, more lasting, lasting further to steer the beast, the beast that has the problem. And that has all, you know, has a power. But when you take these three persons away, And nobody is taking it away. We are celebrating Easter as the great summit of the entire year.

[62:51]

We are preparing for 40 days and are continuing for 50 days. No, but that's the thing. First of all, we use a Gloria that we, people don't sing the Gloria that we have for Solemnity. Most people. It was composed by Willis Erving, and it's in two parts. That's the only Gloria we sing in two parts. And, you know, it's looked at very nicely, all the ideas. And therefore, it's kind of very sacred. We all need that for surrendering. And then we have the entrance of it, you know, that we practiced this morning. Then, the sequence of St. Benedict, it never happens between years. It's the only day that we think that. And there's a lot of power right here in this little gallery. And it may be allowed to me as a foreigner, coming from outside, the power of your office is the quiet way, the simple way, the silent way in which you are doing it.

[63:57]

It's powerful, really. And there's the feeling of the entire people here. As this Polish priest who was my student, who was there for Easter, he has written me an enthusiastic letter about the Easter Solemnity. Well, it makes no sense to me, but I find myself going out, you know, because it's a bit too loud. You know, even like this morning, you know, to make this morning thing make sense, a lot of it was on the basis of what I kind of experienced before and on the outside. And this time, you know, I... And you are prepared by many things to come to this common celebration where we are eating and drinking the body and the blood of the Lord, proclaiming his redemption walk in the Eucharistic prayer and saying our Amen to it.

[65:03]

I guess I don't have such a big distinction. The Daly Knights, I don't have such a problem. But there's something. There's magnetic rights and powers that give silence in a quiet moment its own. And what I'm saying is, I'm not denying it, I have no problem with the quiet, all of that, but there has to be, you know, in the course of the year, in the course of various celebrations or something, power. I said, well, we do it in poetry, we do it in museums. And we came to our age and we go, nothing's going on. But I agree with you. There are degrees of solemnity.

[66:23]

If every day office is okay, then Sunday is more. And also solemnity tomorrow is more. And a feast of Apostles may be more. melodies by some special songs as Gloria, because we don't say Gloria every day. But if we are saying it, it is a wonderful possibility to bendricimosti, adoramosti, glorificamosti, gratiat ademostibi, And somebody of the Old Father of St. John's Angel said to me, we are saying so, worshipping you, adoring you, and we give thanks to you. And all this, because you are a wonderful, great glory. But in the feast day only. I think there is an example that might be what Brother John is talking about, but I think it would also

[67:24]

For example, what Fr. Daniel is saying. And I think, in a certain way, I think both of them are right. And we have this one text in Troy. And it goes, it starts out, shout for God. I don't know what the effect of that is. But, it strikes me when we sing that, There's not that enthusiasm or conviction. Shout for joy, all you on earth, or whatever. But somehow the melody that we sing is very subdued. Rather than shout for joy, shout for joy. And the thing is, whether I feel really joyful or enthusiasm, you know, all this kind of thing, that because of what I'm shouting for joy, I should sing it with enthusiasm.

[68:34]

Yeah, I think you are doing it. For example, tomorrow, Estia has made the exercise this morning. in Solemnitate Sancti Venera. Let us enjoy it, yes. And also, Sunday, when we were singing the Intuit, I had the impression that you have said it with conviction, to Shepimus misericordium tuam in medio templi tui. We received your mercy in the middle of your temple. Nevertheless, also if you are singing with the voice of angels, in the most powerful way, it is not enough to realize the greatness of God. All the means are relative. You are right. I am agreeing with you. We must, for certain days, for Sundays and for solemnities and for feasts, we must have a greater form.

[69:38]

But also this greater form sometimes makes the impression that it's not joyful enough. We are tired. We are not able. Our voices are not very good sometimes. But we are doing our best. And if we are not able to do it really, we are doing it with our heart. And sometimes a choir who is able to sing only with difficulty, is singing nevertheless with the greatest conviction, with the greatest joy of heart. Both things are going together. But here also we put you could change on Christmas, the third mass, we have poor naturalist novices.

[70:42]

And the individual, from the Easter Sunday mass, the Sunday mass was quiet, but then it began to be quiet. The graduale is joyful, joyful, hallelujah, yes. So we are changing, yes. But my mind feels in a bottle, I don't know how to get it out. I just, you know, and I've been working it out, you know, outside of this thing, but somehow I can't get it out. You said how these outside experiences with what your brain says, or dealing with, to give you meaning, to give you that hope. And then, but you also recognize that there is that moment of Christmas and Easter. when it seems like you have to take that hope for Christmas and Easter and bring it inside and apply it daily now. Just like you're trying to take the hope that you feel at the black church, like when you say that, like in the mass, that's how you sort of bring it to life and you talk it back to that.

[71:55]

Well, take that hope you find at Christmas and Easter. Then a call went back to the hospital and they called me to say, why am I not doing it? Well, where did you join it? It went, what convinced me that what we had, it seemed to be very meaningful to them. And the comments that they had from Dad, from Zoe, they did come from Sunday, they asked some asking me that, and I liked it a bit. It's not anything like this. And I know personally, it's not that great. And I would like to be better and all that. But the thing is, as soon as you want to practice and you like something, and then you want to do it, it's one of the things they had to know. They had to fit one of the requirements that they majored in music to enter this place. You know, they say that because it sounds so great, it seems, you know.

[72:57]

I'm sure, you know, this is far, far better than any of the parodies. You know, a lot of the parodies, I think, people come from. A lot of the things, well, actually, you know. It was monasteries. Yeah, also a little bit of it, you can't divide it away from monasteries, but we did. Let's think, it was the Kavadi, the Kavadis. When we were there, we went to visit Kava. Kava, yeah, Kava is an Enix, yeah. Nadia e Kava. But I feel, in certain ways, like a mosquito is a thing you're brought up with.

[74:03]

And one jungle, when there's anybody on it, I mean, there's any human being in any situation, when you kind of get bored or stale in a thing, your vision gets narrowed, you don't see the whole thing again, you need to look at what you have fresh. So just by looking again at it, you know, how we do, we have peace, solemnity, we change and stuff, the energy, when we go to L'Oreal, we don't, you know, we're really taking advantage, taking, you know, things like that about people. And also, the variety of emotions that we go through, besides the Psalter, you know, and the expressions and the tenets, and they're very direct. you know, it's a fundamental way of emotion, you know, maybe not all we've learned that we've ever sung. So there's that, you know, and I think sometimes just seeing it again, what's there, you know, that you just let go. You know, when you're a kid and you said, you know, there's anything to eat, and they put you in the icebox, full icebox, and there's nothing in there for something, you know, because it's not the one thing you want, but it's full of food.

[75:05]

You know, and I find that it's not, I mean, you just need to see it. But the other things you brought up, it's like it says the other day, you know, you see what I, you know, number four, how the formal elements of your literature, you can, how you do the forms, have to be constantly checked. those ensure that they retain, you know, values. And I think that's a legitimate thing. And I feel here it's, you know, like I'm saying, there is a lot that I look at and I try to get the picture again and complete my vision. But I think it also is an area maybe here we can look at, you know, in the formal elements. to change maybe a few things and some will be done the same way in the usual way, with a different melody or a different translation. But if it can't be done that'll be doable. At first I thought, you know, they shouldn't be curious, and new people are rare. Maybe we'll change it in the later years, but until you understand more, and this is the other point, more the form of corporate care. You know, in the sense of liberty, so we need the finance of corporate care for people of varying degrees.

[76:10]

and temperaments for their whole life over a long period of time, or any corporate body that has a specific way of forming it. It's not the same, that just because today I feel one thing, the liturgy should be geared to my specific way of wanting, you know, the liturgy to be geared in a whole different way. Do you understand that form? And it's assimilated, and that's where I feel my oneness with you, and that's where I breathe. I hope the forms need to be checked and may be geared. new hope within them and are looking to it so that we see the beauty that we have again. Not so much the change, but to see the beauty. But in how you integrate devotion, and how you integrate yourself in prayer, there are many different traditions. I'll assign it that this tradition is one for corporate bodies, praying over a long time to transform them in the right, to make them prominent again. Transformation, and that's specific Ways that lead you to develop a new way. That's what I would disagree with. The perfect way, where those who have their way, have their way in which they can function and do things.

[77:12]

It's a whole different ballpark. You just can't decrease the possibility. It's not as if the goal is the same, but it's a living reality. I think that we're not quite on the same page. We're not quite on the same page. These plants, these plants, these plants have been here for a long time, forever. You can't always be right in the middle of the path of the cave. You know, I'm not going to say anything, but you know I can feel it. I'm right in the middle, in theory. I do what I have to do. Yes, I guess I was, that's why we just have to ask ourselves what we're breathing.

[78:16]

But then when we're there, we're just doing it like this, you know, standing away while we find ourselves bathing or sleeping and You know, I think this is the whole thing is something that we do. We've done with a greater obvious conviction, more like, when we requested their liturgy, it was just so obvious, the joy that they were expressing, the way they celebrated. It would seem like, like I said, it truly manifests. And I think this type of labor presents a challenge. We are really manifesting by the way we stand, the way we bow, the state of the doxology, whatever.

[79:25]

Are we manifesting what we believe in our heart? All right, and that's why I think Brother John and Brother Daniel are certainly saying the same thing, but... Thank you for telling me. I'm afraid of talking about it, since you've never heard it before. And you say I'm the only one who makes a pinch of $5,000 a year. People don't know that. Why is it like that? You know, if anybody comes in the parlor that evening, they'll put you in there, and they'll put you in the closet. But no, it's absolutely beautiful, isn't it? And if you're in the closet, then you're beautiful. You don't have to go over the fence. You know, the closet's for you. Alright, you've been through the closet, okay? Whether there are numerous levels to it, there are four of them.

[80:29]

That's what we bring to it. There is a dollar in which I think we all deal. It was one that we wanted. It was all for the better, for the better strength people were doing. But then, I think it's important, I think it's important that the, [...] that say according to the word of the rule, it must be so that the strong people is able to express themselves there. And also the not so strong people are not fearing to do it, for both.

[81:36]

You must find a middle way to do it. And it's also quite possible to make it always better. But we can come back again very often still to these problems in the next number of months.

[81:55]

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