So I just want to show you what you're looking at more. I'm going to show you what you're looking at. I think we've got the details again, but the warning of the door and asking you to... And therefore, I ask you to be very firm, very tempted and aware on your guard against any kind of caution, which is, again, spiritual,

[01:03]

then to avoid, carefully, any kind of mocking, remarks which show contempt, relentless, authority, contempt of certain brethren to omit the void, one that is especially warned against any word, any judgment, sentences, which in themselves represent all the leads, present the one who lives, let's say, dead and rose, given the feeling, we have spoken about that before, the feeling of fear, that Al-Hosnum Kav,

[02:13]

as all hope grows. Words they are from which I am still, it didn't grow. Every word that we speak must have an open. It must have a character of a channel of life, in their first poem, into a future. Never to let your feelings of your heart The temper. Induce you to kind of. Things. Establish. A breach. Without hope of healing. Something that is. Declared. What other thing is there that we spoke about before?

[03:22]

What is that the root of someone? Arrogance. And what worse thing is really for a monk, say it again, to take himself for granted, and not to consider, first of all, that the thinkers of others who have thought that he should be aware that he should do it uses then the attention to the Galatians as to know the word in spiritual limitate. Instruct one another in the spirit of mind, spiritual limitate. May it to the death, or not you may be, when we realize that we get into a situation where our opinionatedness results in excitement or stubbornness.

[04:39]

Stop. Don't follow anymore the fascination of finding out what is really writing or our practice anything that that you, let's say, the form of mildness and of the awareness that I might be wrong, that let's stop yourself, let's think of it.

[05:45]

Don't think the starvation of the world depends on you in such a moment invalid knowledge. Invalid knowledge, in a sense, simply has to capitulate. Don't follow the fascination of what you think is true. Or don't in that way have wrong responsibility, wrong feeling, wrong concept of responsibility. Besides, obviously, the people who have absolutely nothing to do with a certain in the modernity, and are not appointed. Constantly have a field of vocation that they have to interfere, they have to inform their respective views. No, it's wrong. That's the wrong feeling of reference. If something, you feel something.

[06:46]

It's really the matter of policy, which you think is very important, Then, at a quiet moment, when things have quieted down and things have taken on their true proportions, put into the consideration of the superiors. If you just don't get any answers, just unhook yourself. Not in the spirit of the higher redimination of the acidity, but as an opening, you know, giving an example and opening the gate for the Spirit to play perfect. That's what we expect, that's what we long for, that's what we look for. So, also I want any kind of contagious dreading or discouragement not to be eager to communicate

[07:48]

one's own discouragement to us. Also to avoid any criticism which is not constructive and which is not done through the right channels. So often one is presented with a situation where some remarks being made to somebody who himself has absolutely unable to do anything because he doesn't have the authority to do so. So one would show from the beginning that it just is again a dead end vote. One is wasting one's time. And not only is one wasting one's time, but one is hurting one's because one is nurturing the same equality of some kind and at the same time one talks to somebody who by that too is of course his soul in our peace is disturbed for nothing he cannot do a thing about it so why talk to a man like that about if one is so

[09:18]

We, you know, that the previous seniors are very sensitive, you know, about the respect which they should be paid to buy as a junior. And, of course, they shouldn't say that. Be careful not to make fools out of themselves and act towards unions in a way that every So that's how I think it's very, very important. So the, uh, that is the example of, to the field of Paterno-Covid. Again, you know, the spirit of warmth and other silver churons and album leads to the weight of a paternal correction where an authority is assumed, is bounded, is not legitimate.

[10:45]

A paternal correction of any important character, I mean, a paternal correction which For example, concern an important point about one thing is important for a brother. Could be done, but with the permission and consent of the superior. So that in that way, things are kind of the authority which is there, is based on the true we anticipate or think, you see, one is delegated, well, in reality, one isn't. And therefore, in such a case, if a paternal correction is even, which should be given, or feel should be given, of an important nature, it's much better to first make sure with the authority, because otherwise,

[11:49]

the one who is in this manner corrected by a senior. Now, of course, he takes it to house. He is confused about it. He goes eventually, of course, to superior. And then, of course, it turns out that it's basically not the intention that things are In order to avoid them, it would be much better in that way to make sure. Instead of going on one's own team and commission, one should make sure. I'm really right here. Is it good? In the context of the whole community, for the present brother, is it good for him?

[12:51]

Exactly. Then, of course, on the other hand, you know, and that's another thing that I also would recommend very often, very much. What should be important to have a sort of superior one, what an engine is called, to a certain inclination, a certain trend that is there, and which, in the opinion of the superior, either for the person in creature, or also for the welfare, the spiritual welfare of the community. It's important that it is being shaped and counter-acted. What should be ignored? What should really take and go as we have said that, so often the task also is on the side of the superior look at oneself with his eyes.

[13:54]

And even if one doesn't see it, still, you know, make the continuous, not only a continuous heaven, here is this direction I have to pay attention. And then here the situation comes up in which, let us say, this tendency, special tendency, comes into action. But then, remember, remember. situation comes up, let us say, the same proclivity, I would, you know, judge in this case, this should be done. Here you see, I am following again, this tendency, which my attention was called to, that I should warn, that I should, let us say, soft pills, and not because otherwise hardy rooms come up, you know, and one gets into a certain place, and that might be, it is very dangerous for the person in our life, not the person in our life, for the real life.

[15:20]

So the value of that inner living, you see, in the monastic community and under the authority of the superior of external mechanical discipline. It's an inner thing. Of course, very critical experiences now. In this direction, you really have to watch yourself. Because there is an inclination through which you are, and if you give room to it, and if you allow this inclination to become a rooted habit, Thinking of reacting is dangerous for you, and it hurts the welfare, the spiritual welfare of the community. This choice is apt to destroy the peace of the world. And, of course, the person involved, you know, should really pay attention and should contract it.

[16:23]

And maybe he will go rather, according to his own judgment, a little too far. However, I don't always see these things, then, to drive themselves. Now, the way it's happening. So, therefore, to avoid, you know, don't refuse to consider things as important for yourself, which the representative of Christ. And so, too, is important. Other things which in the community are apt here, they are also in our present working to interfere with this spiritus lenitatis and with this peace that was resolved from ancient common.

[17:25]

There's a why. For example, just the other day I read What is they during the office? Rule of Tethatis in Zoolberg. It is a drastic drill. Useful during the office. Nothing is to be gained by wearing oneself out, by being obsessed at the difficulties which the brothers may have in keeping in unison. So you see right away. And it is clear that in the plan of the divine economy in the office where two or three are gathered together in my name, I am in the midst.

[18:36]

And Benedict emphasizes that God is everywhere but in a special way. He is there where his name is. The attitude which reflects the present is able to make that present really a personal experience. So again, they are two. The main thing as the performance of the Divine Office is that it is done in touching, in a peaceful way.

[19:46]

As soon as it becomes the theme of, again, of exciting appearance, And the next day for all that should be corrected to inquire show laziness. say a word. They have been on, and again, it's only an impede to.

[20:49]

If we have to go after it, then if there's one collection, another collection. And the result is not there, then there must be a public collection. And if the public collection isn't here, There's further steps that the rule of civilization indicates us. We must be treated to real. We all realize that it really is necessary. Otherwise, you don't get anywhere. The monastic life as a formative power doesn't work. And then instead of making progress, we disintegrate. That is my terrible point. Another thing that is important is because we are now in a period of expansion of beauty. What is this? Of course, the future is always promising and looks wonderful as long as nothing is being done about it.

[22:02]

infinite field of opportunity, and every body of God has his own violent hanging. So then comes the deep voice down to something. You may never think of that. That's of course not what I expected. situation is also there to avoid, let us say, needless, dead quizzes, either which is not brought to the right place or which is just, you know, through the development of the thing, you know, reached a stage of irreparable faith.

[23:05]

Otherwise, you know, again, if it becomes, you know, a thing where the witches are being nursed, then, of course, from there is the wall, you know, again, the word, you know, that is spoken as this, today, when you say it's word, you know, don't harm your heart. You probably want to say, yes, on that and that day, to the end of the night, you know, that's a normal room. that's the time and that's the law. And in that way, you see what it is. No. The rather, I would say, you know, that one should deliberately for the welfare of the community, for the spiritus lenitatis, cultivate rather Thanksgiving.

[24:23]

There is a Thanksgiving. We consider the development of the community as the way things have happened. So many things, a whole chain of events for which we have to be so deep and grateful, which are completely out of power, any kind of natural expectation, and therefore concentrate on There is one field there, which I want to not believe. is any kind of more concrete things I don't want to, I mean, practical regulations, and it's like that I don't want to go into, it would be a matter that counts or think about.

[26:00]

But what I wanted to recommend the silence during the day. The first, of course, is always to know that in our thinking as monks about silence, that we should not consider it as a vacuum. Silence is not a vacuum. Silence is really a presence. It is a presence. It is the presence of God. That is the meaning of all of the enclosure that we set up, you know, that we withdraw from what they spend because the marketplace, you know, in the rules, there is that voice of wisdom which cries out to the market.

[27:06]

The marketplace, of course, is that place, of course, where the human competition and the human shouting and crying and louder shouting than the other one, where all that kind of thing is going off. And one fits off from that. For what purpose, you know, not for the sake of the certification present is a holy place. It's this tent where the highest human is. And that is the meaning of the entire, the entire monastery. And therefore there is no in that way. Everything in that way is per se, belongs to the monastery, and per se under this

[28:14]

of the rule of the chapel. And the presence of the chapel is extended, you know. That's what we try also architecturally in a practical way to express it in our building. Therefore, this silence is a real encounter with this is a habitual thing. It should, and prayer without ceasing. It is the program that corresponds to the monastic status, back to this messianic age. Now, we saw, you know, this morning that at the Ruhr this afternoon, we spoke about the Kaui time,

[29:17]

as a virtue and as a power which permeates the entire body, and which has in the practice and also in the feeling of the individual the character of universality, of comprehensiveness, totality. And that is this kind of general, what we call general character, present in our life in a very concrete way, that in a way of loving, I know if I express myself right, that in a way of loving which is enclosed and actually connected and where stigmata is

[30:21]

bears in it the marks of the rule of the Savior. It bears the marks of the Savior's death in it. Because it has, as a comprehensive versatility, has the mark of that, as we call it, selflessness. Selflessness. It bears it comes, flames out, and As you know, that love of the spirit comes and springs from the wounds of the flesh. The flesh carries, of course, the traditional man, and out of the wounds of the flesh comes the general character, comprehends the charity, which is therefore not a personal reaction or a personal effect

[31:24]

towards this one or that one. And has their march, and therefore it carries the march of the death of the Lord. His broken heart is the sword, out of which, in the spirit, the spirit is handed open. The spirit is handed open. his spirit. The way he gave away his spirit. So his death is the moment in which he gives away his spirit. Because it's death, therefore, it's an absolute universal spirit. You see this, the connection between the two of us, clearly. Because the death is the death. death of everything that is limited.

[32:28]

Therefore death, in that way, is a liberation into that real universal love of the spirit, and so on. So this general love for the community, the root relations and bonds which may grow up, may grow up. So also in the whole realm of the speaking, the root of speaking is silence. Just as the root, the monastic orm, the spiritual orm, of him will say, mutual relation in love is the general death problem and the general challenge to the charity community has a whole and so also the silence silence silence is for us a reflection of that silence too in which which the Lord preserves

[33:55]

at the moment when he was being judged. Today, his silence was his witness to the truth. In that way, too, our monastic silence is a witness with this desire or this inclination to cover the vacuum of silence with presentries, you know, here and there, right and left, and that's on the level right away of the surface. or fear, you know, of this, you know, fullness, which really just the risk of silence opens.

[35:10]

It's also, you know, very often we have this, also, but a surface thing, we have to, we try, you know, to strengthen, let's say, our to this one or that one, make sure there's a friendly relation, make sure that there's nothing wrong, you know, this nervous, you know, kind of trying to be sure of the other one and therefore also of my, the figure I make, that's also the source, you know, of certain illegitimate talking and communication. Instead of that, the silence is, in the context of the monastic life, it is a constant credit which is given to love.

[36:17]

Credit given to love. We give credit to the love of the body. Our silence is a way in which we express our being sure And that, of course, you know why these two things are so important. To be kept together. I mean the spiritus lenitatis and the silence. If the spiritus lenitatis is not kept in the mind, that is not the common rule of the atmosphere of the planet. There will be two things. or immediate result. We escape into private friendships and therefore the disintegration of the whole and then the violation of silence.

[37:18]

Because then the silence will be violated either by those who have to get rid of their grievances and look for bottles grudges, you know, or will be used then for those who want to make sure, you know, that they are in whatever way of this world. So, therefore, this kind of cover, you know, a deeper, really, a disintegration by nervously making sure Now I have to show this one instead of this inner, mutual confidence. Of course, you know, if the spiritus enitavis is not there, then of course that confidence cannot arise, cannot go in the soul.

[38:26]

But if that is there, then one can also, the individual can rest in the silence as in a mother's womb. So, therefore, they keep that, you know, whenever you come to a situation, know that very well, certain exchanges necessary for work, then comes that critical, critical moment where then being hunted. And the thing goes beyond the work. In other topics, topics are being discussed. Then stop. Just stop. And say to one another, now here, this is the moment on the to help the individual to stick to it, because we have to come really back to it.

[39:46]

We have to pause it in time to find the expression of love. So, my dear, at the end of our recollection, very well, very well. So let's remember it all. Today what we have as a theme in some way is the theme of the Tayana, the theme of the three crowns, the crown of glory of Jerusalem. And remember that it is. Our lives have to be continuity. love and the, I can say, the genuineness of our worship is vested in the reflection and effect it has on our daily tasks, those tasks and our attitude outside the channel.

[41:05]

Because the worship, the highest of these three grounds, is the offering of the Being of man, we are completely involved. And monastic life wants to make the entire life the act of worship. But in omnibus, in omnibus glorifici totem. All things God may be glorified. The crown of glory. And in that, you know, just remember the little things, you know, few hints that I gave, Don't forget them. Then the other one is the crown of mercy and the Caritas fraterna, which is to be lived He gives witness to the truth.

[42:28]

He gives witness to the truth by dying for all in that way.

[42:37]

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