to speak about a topic which is so again and again such basic absolute importance for us we have in these last weeks we have spoken about the light from the earth. And we have also spoken about the music, and it leads us to the question of the relation between, for example, parochial worship and monasticism, and the world of music, one and the other. Then now we are facing Holy Week and Easter, then there comes the invasion of gifts, and again fear is a problem of our relation to the outside world.

[01:20]

And I think it is important that again and again we try to situate our religious monastic life within the life of the mystical body of Christ? How are we situated there? Is our withdrawal from the world something that removes us For example, from that point, the deity which is turned towards secular accomplishments and activities in the service is the position, for example, of a priest who lives a life of service by the fact that, removed from the reality of the late reality of sex, that, all things that go with it.

[02:28]

There is, there is today, as all of us should know, it's a very, very acute question. We see that on one side the validity is more defined in terms of the world. A religious world defined in terms of either, one can see that also in the doctrines of the council, either a type of religious life, which is, as one calls it, contemplative, therefore is based on physical withdrawal and isolation. And on the other hand, other types of religious violence react against that and want more relations to the world.

[03:31]

And immediately they are faced with the question, what is the meaning of their monastic life? For them, in this context, which we call the context today of the active life, somebody is engaged professionally and therefore in an integral way, as an integral part of this whole great life, with, for example, a very intense model of its position as a model. And one thing is sure, that everywhere we realize the tension. We realize that somehow, to say the present state of things, somehow these things cannot be united, in every single question in the absolute reality of God.

[04:33]

But that a division of tasks and a division of aspect functions within the church is absolutely necessary. But that constitutes then church as a whole. I think it would be good if we would try to To think about it, we have to definitely, there is a tendency to ask this of the Christians. Quite thankful that in these conferences that we had in Corning, discussions about Fletcher and the law, and the albino media of ethics, were also in these attempts today that are made on one part and a part of the

[05:36]

Lady to Lady, the full Christian life was mainly referred to. And on the other hand, the attempts of the religious to also participate and justify their existence in these terms. It seems that somehow one interprets it there is, let's say, a tendency, which is, of course, in a way, is essential to man and first to the Christian. We all tend, you know, towards a status of life in which these various elements are inherently and even identified. I mean the various elements of human life. will not really easily walk reality, which is so blissful and produces such abundance in our peace that outsiders long to get the idea of seeing it.

[06:56]

And it is outside or against it. Somehow, there is a tremendous inner, it seems to me, apocalyptic urge. And that urge, you know, goes to, it's a kind of, it's a, somewhere one can hear them say, desperate. And he's very tense, you know, very forced, you know, tense, to kind of try to save the organization. for man to be called to the way of life which we would consider the way of parent, the status of the absolute happiness of man. Parent. In some way, the role of mankind tends to that unity, transcending unity,

[07:57]

which is fulfilled, which is perfect in Christ, Son of God. That seems to me is in some way that we try to kind of approach this whole problem where it comes, the religious life situated in the church. And what is our relation? What is the unity? between the laity, religions of the laity, religions of the praises. Next, we have to go back always to the root of Christianity. Now, the root of Christianity is always the psalm. In the psalm, as we have already said in the past, In this song, really, one can say that he is the world of his own.

[08:58]

And if one says that and one thinks about it, one must say that he is obedient. And at the same time, this disobedience is absolutely and God, the Father's child. The freedom to today and tomorrow, as we are spiritual illusionists, the church of God, we are redeemed in the freedom of Christ, in Christ That freedom, that is true, that stands in the Son of God, in his relation to the Father. He is, by his very essence, he is Son. And therefore, I can say, by his very essence, he transcends dependence and independence.

[10:02]

He's just a bond, but he really manages it. Christ is, at the same time, he is, as the obedient one, as the one who is, one can say who is, essentially vowed to his father. I think Christ, the eternal word, you know, is the foundation, for example, for in us, vowed obedience. And he is at the same time in the foundation also that this vow of obedience in him implies, that means in the freedom which Christ liberated, that this implies this vow of obedience is the gate to freedom, is Christ is the word through whom all things are made.

[11:13]

But why is he the word through whom all things are made? Because he's the word of the Father. So also he's, how can I say, he's positioned as the panther, as the moon, based, of course, on this heart. He is my teaching, it's not my teaching, but it's the teaching of the one who sent me. But one can say of Christ, one can say that he not only has a mission, but that he is the Father's mission. He is the Son of God who has sent me. Why is that? in him then also this, because he is the Father's image, essential image. He is living above human.

[12:22]

He is because he is this complete absolute image of the Father in this unbounded void Of course, one can say the version of virtue, but one can say in a way, it is highest fruitfulness, highest purest, highest love. See, man was created in God's image and life. And that means for man, too, that he is and was created just for this, that his position and God's image and God's represented here on earth.

[13:26]

means this disposition of obedience, which is given by the image and what is God's intent here on the other side. To say, God is his greatest freedom. Who is severely agnostic, certainly God is freedom. For this was evolved widely because he was created in the image and likeness of God. That means he was and he participated, as it were, represented and realized that inner transcendence of freedom and obedience that is in Christ essentially as our soul. Man and Adam were indistinguishable. He was the one who took care.

[14:30]

He was a caretaker. A caretaker here in this universe. But this being, caretaker, is at the same time the one that he is in possession of all the riches of the earth. And therefore, because he is in the image and likeness of Christ, in this way, caretaker, or let's say, in the ideology, the inner roots of this being, this whole thing about life, has no room. And then again, with the skills of paradise in the garden.

[15:37]

And then Christ in that also. The third, his relation to God, God's child. It's concerning his body, concerning his senses, concerning all that goes with man as man. It's as if we're covered. It is the great, it's covered by the great of child, God. What we call the innocent. But this innocence, what is it? In this innocence is, at the same time, spiritual and bodily fruitfulness. Fruitfulness of mind and body. I think sometimes it's good, you know, just in meditation and in reflection, see, really to try as well as we can to enter into the meaning of, let's say, of man in paradise.

[16:54]

Because if we know that, then we also can realize that in us now, this world, this status in which we live, and especially in Christian, there is that urge to restore this status, that status of integrity. And that's part of it. It's even one can say the seed of glory, isn't it? And therefore, this longing for integrity is there. And therefore, we have difficulties, you know, and the same with obedience that is not free. You see, that we long for an obedience that is free. And we have in us, we have this inner, the same longing for for this abandonment and freedom of poverty, which is possessing all things, not having anything, and still there is no process.

[18:15]

That's typically paradigms. And that's, of course, a . And that creates, you know, in our monastic state, especially looking for poverty. Poverty, you know, that is a happy one. That is a feeling of poverty. And we have the same as with the integrity, purity. Today, I am in this virginity and Fruitfulness, in a bodily sense, excludes all other. But of course, that is not really the... the synthesis, you know, towards which Martin intends to sustain his virginity and fruitfulness, are you not?

[19:18]

So it was then, it was Christ the Lord, you know, of course, what we look at, I mean, the four, the four, that is the introducing of the element of separation, of independence. There is somehow the wholeness of this integrity, what the antiquity calls silos. I am the heaven of my people. Of course, that has been destroyed. It has been destroyed, why? Because, for example, the human mind is taken out. It's the meaning of the whole story of the four. The human mind is taken out of the, let's say, of the motherly womb of obedience, loving obedience to God. The mind is the declaration material being in the womb.

[20:27]

The intellectuals are the ones who are in the background. At the same time, also, there's the whole problem of poverty and wealth. Of course, too, the poor has been destroyed. Here is Jefferson. He has left, and I don't have it. Cain and Abel, what is it? Cain is the one who wants to get things. and who he said, for example, that there was something like Abel, and he was very happy with that, you know, the sweating of the morning and the night, you know, the sweat of his breath, the sweat of his brows, and he said, you know, praise the flute. Sheep are dressed in wool. And therefore, you see, there comes that clash of the atoms in the bodies.

[21:44]

The idea of cosmos, what is it? It's simply the destroyer of that inner unity for which man lived this boring way of being. Not what they did, they are still having. That is the whole second part. Now, virginity is a burden. It looks like sterility is accused of being sterile. Certainly in the antiquity, Virginity was simply that one. It's not that we have so little islands, maybe, of certain papatiesic ideas which still survive in the city of the gods, you know, the world.

[22:47]

But still, essentially, virginity is a shame, it's a disgrace, a social disgrace. So in that way, you see how things should operate. A son. And then comes Christ. Then comes the Word of God made man. And then in the year of Christ, we have two things. You know, we have been one way, we have been hidden. a unity, this original unity that he has as the son of God because manifest in him. And of course also governs his human nature, his divine person, his divine person.

[23:50]

God's personal life, so to speak, his human nature. Therefore, there is in him as man, and that is for us just so, how can I say, fascinating, unbelievable, but so tremendously happening experience that in Christ we see that there in him as man, that is that integral. And there is that transcendence, for example, that unity of transcendence, as we may call it. That means the unity that he has with his Father. Unity of transcendence. In obedience. And this obedience now, that is the important thing.

[24:53]

By him. fallen out because he is the son of God made man so this obedience is presented to us it is lived before us in the form of his dying on the cross because he goes his life on the stage to God that is Again, you know, realize that in this, his obedience, that's why I say, with the loud voice, outing, means he called me in free. He surrendered his spirit. He strengthened, he strengthened me now. So that this, just that this transcendent would become visible to us, who in this glad, constantly stuck on serving, killing of, which kills initially.

[26:15]

But then, how does it heal? real transcendent purity of the cross. The child which has already presented his way, the cross cannot be separated on the rise of the Son. At the very death on the cross as he's being lifted, that is the transcendent purity requires living as the Father's Son in this, in the likeness of our sinful flesh, to show us. But this, you know, this disobedience, this abnegation of self-competing is effective.

[27:23]

It is evident, you know, that therefore when Christ, you know, his incarnation, lives this life, we could maybe say of transcendent unity and of immortality. The transcendent unity is the unity which binds the soul to the Father. The immanent transcendent, the immanent unity, is the unity, let us say, of the spirit, the flesh, the soul, the body, and the mind. But Christ, again, is so, so immanent, He is the version. He says, here, who is mine? Whoever does the will of my Father, he is to be Father, Mother, Sister, and Brother.

[28:35]

He expects that fertility. Truthfulness. Now, this, you know, this inner life, that is, of course, is for us, in this state of all nature, it is beyond our reach. We have to think, and I think we have to take into consideration the two things. One is the sacramental aspect of Christianity, and the other one is the morbid aspect of Christianity, I mean the actual mutation. I think there are two ways open for us, and the two ways cannot be separated. First of all, it is absolutely clear that

[29:37]

Our redemption, our reintegration as human beings can take place only by entering into the very life of Christ. Because Christ as a person, he gives the truth. Christ is not following a norm. He doesn't put up a norm or law. He is the truth. He is love. In him, he is not obedient. He is obedient. Into this substantial love, to that we are called. Of course, there are only two ways. One way is that through what we call the sacrament, through the mysterium. Our Savior says, you know, the writing speaks in parables and so on, to you, his disciples, it is given, it is given to all the mysteries of the kingdom of heaven.

[30:56]

The mysteries of the kingdom of heaven are the relation between the Son and the Father, you know, that are mysteries. To you, it is given to you. It's a gift. This gift, therefore, is given to us in the sacrament of participation in the state of this Christian blue baptism. In this way, we are, beyond our own possibility, anthropologically united, recreated, Equals as the second apple. But they don't pause it. The other absolutely inescapable thing is that one cannot live this sacramental unity which gives us seed-wise the integrity of Christ, restores in us, gives us the image of a new Adam, is not possible without personal participation, personal invitation, entering into the very person of Christ,

[32:20]

Therefore, we cannot enter into this life without doing the will of the Father. That is what Christ is. He is the will of Father God, and be God eternally, essentially. But of course, this entering into the one who does the Father's will, requires another, and on our part, as point of departure, as foundation, the ontological sacrament of union. But then, of course, with the growing of our personality, it comes deep and mature imitation. The end to the end to Christ in the life. the will to do the will of the Father, the person of the Father.

[33:32]

And there are, there are simply there to look at the history of the Church. It is simply so that the course of the history of the Church lives, and why it also, as I said, from the very beginning, There are these two states of life. On one side, there are the Christians, because, say, they were called from the grandfathers, the simple boy, you know, who will be today. The different way, say, the Christian, the people, the world. And the state of life. the fields in the world, and the dealing with the realities of the world. And a step or two, the entire time scale of it is put on their shoulders to fulfill this service of the world.

[34:38]

But it was absolutely, there is no doubt about it, that this fulfillment of this service of the world is in some way constantly in attention with their . With their . Therefore, we simply see that after the heroic age of the Church, when this kind of phenomenon was cooling off, when first love was cooling off, that what we have, that we have simply another, this inner, I would put it this way, the inner urge that is in the Christian laity as the people of God, to follow Christ into that love and agitation, to follow Christ on the cross. Christ on the cross, that is .

[35:42]

That is the archetype of the . Christ on the cross was in the absolute sense monapost, because he was led by God. The world, the official political world, was against him. The world was against him. They were against him. They were against him. His disciples, as the gospel says so beautifully and so significantly, every word went into his soul. As it reacts into the world. And there he was alone, so. And therefore, he is on the cross, he is the one after. His cross, his fuga ruta, is not agreement, is not, wait, I don't think that he wants to go, but future, and so on, and without the cross, you die.

[36:54]

through death, in order to heal the rich, in order to, in that way, get, you know, human independence, and it's very rude, so that we could die with it, and to be still with it, and let it all survive. And that is simply the general pattern we have written. And therefore, the ecclesia, the church, is simply the community of those who are called out, that means calling out of, out of the context of this foreign world. Called out of it. And therefore the lady, the Christian lady, has no kind of happy or absolute identification with the world. It's not possible. And that is such and such in which we live. Therefore, we are all, as people of God, we are called, and I always praise, praise the fact.

[38:05]

Notice that there are two things, you know, which greatly God of thine intimately related one to the other. Father Sebastian was always eager for the salvation of the souls. I hope I speak a saving word. But, you know, there are two things in this, how can I say, dealing with the Holy Spirit. On one hand, it's clear that the Holy Spirit is God's sovereign self-communication. Therefore, it's strictly a gift. Therefore, the only way of, as I say, dealing with it, the Holy Spirit, is prayer, where

[39:15]

The inner, essential inner poverty of man is proclaimed, realized, is experienced as the apostles gathered together and prayed together before the descent of the Holy Spirit. So we say every time at church, we say veni sanctus spiritus, veni creatus spiritus, and we kneel down at Mass, and every Mass this petition, this supplication is repeated. We have there, in dealing with the Holy Spirit, the epictetus, this invocation of our partners, essentially. That invocation indicates, proclaims the absolute freedom of the spirit. The freedom of the spirit, I mean, is from the part of God.

[40:20]

The spirit breathes where he wills. That's one element. We can never get it into our hands and kind of handle it, you know. It's not in our power, never in our power. I think that's very important. Then the other element, of course, is that in the messianic age, the Holy Spirit is given to all. Every single apostle, every single one who is there in the cenacle, he becomes another Mount Sinai pastor. flame is, you know, settles upon him in order to indicate, you know, this presence of the word of God in everyone who is gathered together there.

[41:21]

And therefore everyone starts talking. Everyone in his own language. Everyone understanding anybody else's language. See, that's so beautiful if you think about it. That is the variety of languages in this dispensation of the Holy Spirit is not an obstacle, but is the way to enrich unity. See, the Holy Spirit. And therefore, you can see that also here in the chapter of the Holy Rule that we have just read. In that way, the monarchos is pneumatophoros. That means he is spirit bearer. The entire life of the monk is to be a vessel of the Holy Spirit.

[42:25]

That's the Holy Rule of St. Benedict. He doesn't want anything else but help us in every step that we make, in every situation, to actually give room to the Spirit, live in such a way that we are constantly being led by the Spirit. For the spirit is a universal gift. Everybody has a part in the spirit. That is the basic assumption, one can say, which that is the promise. It's not a presumption, but it's a promise. It's the promise which is special, specific to the messianic age. And for everybody, and also the youngest, that means of the monks, is therefore being asked for his advice.

[43:26]

Then, of course, his advice is given in such a way, and again that is, of course, very important to kind of understand rightly what kind and of what kind the initiative is which is given to the individual one. You see, the Spirit is a gift. The Spirit is essentially transcendent. It's beyond man. It carries him beyond his limits into the depths of God. It rises out of his depths, of his own personal depths. The Spirit descending upon earth. See, this whole picture of the Mount Sinai with the flame and every body of Mount Sinai means, of course, the inner penetration of every individual by the law of Christ, by the new law. And that is the Holy Spirit.

[44:28]

So it means an interiority. This interiority involves spontaneity. I mean, it was what we call active participation. But then the interesting thing and the important thing that you find here in this third chapter is always this, you know, that this participation, this activity, this expressing one's opinion is never holding on to one's opinion. It's never in that way crying everything one can to push that through, you know. That is a completely different story. That is, again, is not of the spirit, because the spirit is transcendent. The spirit remains a gift. In that way, one can say any opinion conceived in the congregation, in the monastic community, for example, in any community,

[45:32]

any gift given, I mean, conceived in the Spirit, any such opinion is again in itself transcendent. It somehow transcends itself. As soon as he would say, this is my opinion and I want my opinion to get through, then the Holy Spirit isn't there because that isn't the Holy Spirit. The Holy Spirit is a gift. And everything he gives, he gives our gifts. And they have to be treated as gifts. There was this common rule that in any kind of discussion, the one who puts up for an opinion, you see, before a community isn't married to that opinion, but isn't identified with that opinion, therefore, If the opinion then receives, you know, some blows, you know, it doesn't mean for him a personal annihilation.

[46:36]

You see, if that would be the case, then, you see, then we end in a democracy, but that is democracy as such has nothing to do with the Holy Spirit. Democracy is simply the sale of vices, you know, out of the wide of the people to determine, let us say, the law according to which the society lives. That means what concerns all should be approved by all. But that is, of course, then necessary in the realm of the world. That has to be pursued by campaigns. There you need campaigns. in a democracy always at the end is kind of rude, then the greater it grows by big, you know, lobbies or kind of big organizations with the necessary money, you see, with the necessary people enlisted, you know, so that the pressure, you know, of the numbers, you can be fully in operation, you see, and put to full use.

[47:58]

That's a power game. But that is, of course, not in a monastic thing. I would so much, you know, wish and also I think we should all pray for that, you know, that in this kind of period that is before us, you know, during the summer, these four months, you know, that these things are interiorly seen. See the monk who puts forth an opinion, does it, as St. Benedict says, in humility, And also in that inner detachment, you know, now, it may not be accepted, you know, by the superior. If it's not accepted by the superior, I don't consider that as that he is in me, you know. And again, I'm the last one he would ever listen to. All this kind of human thing, I understand, but still not on the line of the gift, not in the Holy Spirit. So, but that inner readiness, it is said to be transcendent, so to speak.

[49:00]

This opinion, you know, in some way, again, here it is. And at the same time, it's not mine, you know, I'm in that way detached. It's a gift from the Holy Spirit. The Holy Spirit may do with it, you know, what he wants. And I would say it's, the more it is in that way, in a detached, you know, contribution, the more it is really also a gift of the spirit, truly a gift of the spirit. Oh, I see that there's no individual opinion as such can ever, let us say, be, so to speak, adequate and be the full truth, what we say today in this beautiful comic. I think that would be an important thing, that this, you know, the spontaneity in the Holy Spirit, and also then the unity in the Holy Spirit, can only be achieved strictly through the Holy Spirit, so that I would say all the way through, whatever one says is not so much a statement, but rather a prayer.

[50:25]

That's very important for us to keep that in mind. Our dear Son of Christ, I don't think it is necessary to still. It's a beautiful and good thing to express at this moment in which we receive you as a son to this monastic family, to express our sincere joy over your coming. It is so evidenced that the providence of God has worked with you and has led you through

[51:29]

difficult times, maybe also times of darkness into this moment where so evidently you fear and realize that you receive in a very special way the peace of Christ on this beautiful feast of Corpus Christi. the body of Christ, where we celebrate this mystery of our union with that living bread that came from heaven, that we receive, that makes the members of the church multiply and grow in the peace of Christ. And you come here from far away, from Denmark.

[52:34]

It's very close to Tunis. Our novice master, Albert would have probably remarked to those northern regions of not absolute complete darkness, but at least, you know, the light is kind of dim. They actually enter into this beautiful spring here in this country or in a region that is closer. I think it's about the line of Naples and Rome. So it is, as you probably may also realize during the summer, really full of sun and warm. And I'm so glad that you come here into this monastery at a time where the monastic life as such is in a process of search, searching its own substance, searching for its own meaning.

[53:54]

in relation to the individual life, as well as also in relation to the church. And this community, as you know, is at this time very intensely concentrating on this effort to find itself as a working expression of the peace of Christ. That is not something we can take for granted. That is always something which probably to the end of our life will also always be an adventure. is always something that will always be a search. We cannot really completely rest before we have really arrived at the full, absolute peace of Christ in the beatific vision, in the union of the communion of saints

[55:10]

However, as much as we search and as much as therefore is always an element of, how can I say, uncertainty and an element of imperfection and an element of longing and an element therefore also of, The mixture of disappointments and of joys, still the monastic life today and also in our little community here, just is bound to develop and to find the healing power of the peace of Christ. You have, during your retreat, you have read and you have studied a little about evidence that the peace of the monastery is built in kind of three circles, so to speak.

[56:18]

The first, most intimate circle, is that of the individual monk. And there, of course, the work has to begin. The individual monk has to receive an equipment, a spiritual equipment, which enables him to live in the peace of Christ. Let us say, constantly again and again to realize it in himself. That is then his contribution to the second circle, that is that of the community. But in the community too, just as in the individual, the peace of Christ is not a kind of static quality that one receives at the moment in which one receives the habit.

[57:20]

So also the piece of Christ in the community is not something that is given, and then it is kind of put into paragraphs, and then it is followed in the form of rules, and that settles the question. That is not the essence. Just as the piece of the individual monk is only realized by his constant return into the peace of Christ, to be one central living bread. So also the community has to work in the relation among the brethren in such a way that encounter after encounter takes place, that again and again one finds one another, either individuals within the community, and in some ways still more necessary, the community as a whole.

[58:38]

Working, for example, in discussion or working in a mutual consultation, deliberation, and, of course, a mutual forgiveness in prayer for one another and with one another. In that way, nothing can substitute for the inner healing vitality of a monastic community. That is simply the principle, one can say, of subsidiarity. A community is not from one day to the other simply plumped, you know, in the peace of Christ. But it takes a constant renewed effort. But this effort promises all success. as long as the individual won't have the inner equipment.

[59:45]

Again, in last analysis, nobody can, in a perfect way, put it into him like a little thing and then wind it up and then watch the clock kind of going off. It's impossible. There has to be a vital inner response. And that vital inner response in us is always love. It's the love of our Lord Jesus Christ. It is that one can say that eating the bread of heaven, individual receiving of the body of the Savior and of his blood, the entering into his death and into the resurrection, the pasca, that is the center for the individual mind. But then, of course, out of that and together with it, because what he has interiorly is the love of Christ, it cannot be simply just kind of restricted to itself

[60:59]

and can remain behind the four walls of his individual personality, just not possible. The love with which the Father loves earth becomes manifest and becomes real in the love in which the brothers love one another. That is simply, that's the basic principle of Christianity. So therefore, that is just in our times, I think. It's a challenging hour, something that the Holy Spirit has prepared for us, that we have the possibility to... to develop that in the way of, now we call it, experiment. That's a word which may not convey really the depth of what is going on.

[62:02]

Experiment simply means the freedom in which this mutual support, this mutual understanding, this mutual help, and this mutual building up one another into the living temple of Christ. That takes place. But then, of course, beyond the community is always the wider third circle of the church. A community, a monastic community in that way is not autarkic. It cannot cut itself off from the rest of the church. It has to have a meaning, a radiation, however we may call it, in the church. And that is also for us, you know, so important. And again there, for us, vital is that we find the right way

[63:04]

in which this, our contact with the church, is established. It cannot be a thing, a job, in the form of a job, that one would take on, that somehow is imposed upon us as not from the outside, that simply the circumstances or external things suggest In some way, that relation to the church, and that's the beauty of the monastic life, has to be regulated from within. We have to do it according to our own monastic charism in such a way that this work, therefore, is not something that eats up and destroys the inner substance and the workings of love in the community. but so that it is something which comes out of it.

[64:08]

The communication, the sharing of those elements of the Christian life which are common to the monk and to the people, to all the members of the people of God, that is our field. There we can, by letting people and allowing people from the outside to participate in it in such a degree as that is possible under the circumstance, or also in ways in which the art of the spiritual life is shared with others. Other people and Christians are being initiated into the, let us say, the art of living in the peace of Christ. Those things, they would naturally follow at how much are they needed. The more the world is turning secular, the more there is also the danger of the church itself, maybe, we are not on our guard,

[65:16]

as being secularized, the more it is our mission in the church to emphasize what we call the transcendent elements of Christianity. That means, or we can say, the contemplative element of Christianity. The whole world is so beautiful in the Holy Eucharist, the symbol around which, the sign, great sign around which we are gathered together today to see that the Holy Eucharist is part of that deep inner and say contemplation. She is the presence of the contemplation between Father and Son. You have the Eucharist in our midst, you know, it's God in our midst. And it is for us, for those who give themselves in love and in adoration,

[66:20]

and in prayer than entering into the mutual relation between Father and Son. And that is, of course, contemplative. That's what we used to say, transcendent. But in the transcendency of love, which therefore is a relation, is again, is deeply human. and is really the liberation of what is all that is valuable and that is deep and that is divine in man. Now, in order to, in a certain way, to express that for you, you receive a new name at a patron, and that in your case, since you come there from Tule, you know, this would be then somebody who has in fact given his life, that this life of Christ may be implanted in the Scandinavian regions.

[67:23]

And that was St. Ansgar. St. Ansgar is in some way, one can say, for you, brother, life, he is a natural practice. That is, that will remind us always of the fact, you know, that you, through special divine providence, have been sent here. You are a sign for us in that way, of a special grace that has been given to us. Because it simply requires for you a very special leaving your country, leaving your Father's house, and coming there where the city of God is being built. The fact that you are living your monastic life and receive your initiation into the monastic life, not in your homeland, but here in the United States, in some way, again, for you, for all those who receive it with the eyes of faith and the inner readings of faith, is a good thing.

[68:39]

It shows you that we all have to emigrate in some way. in order to find that city whose builder and founder is God. Saint Ansgar was a monk. therefore left the world, and he joined the big abbey of Corbie, that was one of the big fortresses, you know, of prayer and also of culture and civilization in the early Middle Ages. And then he went to Colvite, the Westphalia there, on the Basel. and became and was a man, really, of prayer, because as monarchos, his inner attention had to be turned to his own soul, not in an egoistic and selfish way, but simply as an inner necessity.

[69:52]

One can communicate only what one is, One cannot become something without, in that way, centering also on oneself. Not, as I say, not in a selfish way, but in the way in which the love of God, the love of God gives to us. And so as a monarch, of course, then he was free, entered the bigger communion of the average. But then this bigger communion of the Abbey again was part of the still bigger communion of the Church. And so he became a missionary. And as a missionary again, he left, in some way, one circle in order to feel in the power of the Holy Spirit, to become an instrument of the power of the Holy Spirit who wants to fill the whole earth. necessary at this moment to especially dwell on the point that he had some difficult moments from the days.

[71:08]

The base of Operation was Hamburg, and while he was away, kind of disappeared from the earth. And then he went, he had to have another place, and then he had Bremen was the national thing, and then the Archbishop of Cologne was not in very good mood about the whole business, and it took 15 years from his nomination as Bishop of Bremen to really take possession of the seat. It's another little side light. A church somehow in her various representatives can be nasty. But see, now we leave all that. We just rejoice in seeing you here before us in the sculpture.

[72:09]

The yoke is sweet. The yoke is a kind of a shield, an armor for your heart. and it is the sign of your incorporation into the community and the same type also of your mission, the mission that every monk has in relation to the Church as a whole. So may God bless this moment and may it be the beginning of a real life of a monk who lives his life in the peace of the heart in the peace of the Brethren, and in the peace of the Church. ...close ourselves, maybe our guests, you know, could... Not that we kick you out, but... Causa interna.

[73:15]

It concerns the case of Vinnie McGee, who is oblate of this house. And he had asked to be accepted by the community for the summer month. And we spoke about it in the council and also the chapter. had agreed that we would take him for that time, would take him into the monastic life, into the monastery, and that he could stay in the dormitory of the monastery. I don't know what we had in mind there, but so that he might have a time of rest, quiet, that he be able to use the library and also to, and mainly to join the monastic life and in that way to

[74:44]

think about it in Pace Christi, about various problems also that he has in his own career. He was preparing to go to the Union Theological next year, this next semester, in order to study theology. The bishop was not opposed to that. On the contrary, he thought that would be a very good thing. He wasn't too sure if he would really have a vocation to the priesthood. follow that up or be ordained or not, that was not sure, but that was one of the things that he wanted also to think over. And we all felt that to take somebody who was close to us and was evidently serious into the closer context of the monastic life would be a thing which

[75:56]

might be a service that we would give, or give to our oblates, and in that way also show that around the monastery here that the oblation is not only a kind of pious gesture, but that it really means something. It's something existential. that the monastery for an oblate has really and truly the function of a spiritual mother, in that way, to do a hill. Now, we were then presented not long before the time approached when he should come here, the beginning of June, presented by him with the fact that he wrote in a letter that he had burnt his draft card and that he had sent the ashes, I think, in a letter to the president, you know, with together still in such a way that the numbers on identification was possible.

[77:16]

in order to voice his protest, not only against the Vietnam War, but against the whole political system which made this war possible. And naturally that he did this as a Christian and supposed to be a Christian witness. Now, he mentioned then in this letter to us that he wanted to communicate this decision to us, and we got, you know, I think you read them all, saw the main clippings on the paper where this was publicly announced, and he said that might influence your decision. And therefore, I want to tell you beforehand, you know, that I have done this.

[78:18]

Now, we have conferred about this to the council, and we have asked ourselves if we should, under those circumstances, really extend this very special, as you can see, privilege, one can say, to him. It is also, naturally, possibility that he would be arrested, that this thing would therefore become very public and that the monastery in some way could be involved in such an action. Now, we all felt, the members of the community felt that we would not do this. Now, one obvious reason for this is that it would naturally have repercussions also in the community. We know that there is a certain difference of opinions within the community.

[79:25]

While some feel strong in one line, in one direction, others feel very strong in another direction. strong feelings are always inherent in this kind of thing, where after all the public life of the country or the nation is concerned, the political and also other strong reactions, you know, will be aroused. So then we communicated this decision to him And he then asked if he could have a hearing. And I said yes, that we would give him this opportunity to come to us and to present his case to the members of the council who are responsible for this decision.

[80:27]

So he has done this and while in doing it, it became very evident, of course, that he by nature, I mean in his own situation, would be anyhow not involved in the draft, that he as a theology student and so on was exempt anyhow, so that it wouldn't have this immediate, let us say, personal relation to himself, that if he did it, He simply did it not because he himself, you know, felt in any way threatened or so on, but because he thought he should, you know, make this protest in order to make it absolutely clear that he would lay his future and so on completely into the, so to speak, into the hands of this witness.

[81:35]

Now, all these are, of course, very good, and we all are sure completely that he is, for that matter, sincere in this. However, the question is, should one, under those circumstances, extend this special privilege? That's the whole question. Now, in going to Rochester, he has naturally, I mean, made it very well known that he has been Now, because of his stand, he has been rejected by his monastic community to whom he was so devoted and so on. And naturally then, as it is in the present circumstances, other oblates have written and are still writing to the Reverend Father and to the

[82:39]

community about this and to give into their own feelings and own reactions. I just wanted to read to you one letter so that you can, I shouldn't drag this out too long, but I mean I wanted to give you a complete picture because it's also this letter is addressed explicitly to the Reverend Father and the community. And it says this way, I'm sure your decision to deny Vinnie his summer at Mount Saviour was a painful one for that we have not denied, let us say, the ordinary hospitality to Vinnie, I mean, coming here for a week or so on, as the ordinary guests do. or for some days, has explicitly been left open. We have told him so.

[83:40]

And what is in question is the specific way in which we wanted to receive him during this time. And the Council, and also the chapter, of course, in doing this, were very clear in their own thinking that this is a special privilege which we, let us say, try out how it works. It could be something which in the future would be of great value. But we did not want to have the first one to give this privilege in a position which is apt to cause differences of opinion and also all the kind of long talk to which neither Vinnie nor also, I must say, members of the community would be opposed, that this naturally would create a situation which, to my right and to the mind of the council, would not be good for the community in trying something which is in itself special.

[84:53]

and which is an attempt, you know, really to make the oblate being an oblate more meaningful and deep kind of monastery for time, as we think, you know, would in this way, of course, expose to, one would say, to a risk, which to my mind is too bad for those who might later on follow. The other thing is this, that we did this and offered this to Vinnie, that Vinnie may, with the help of the monastery and in the peace of the monastery, come to a clearer insight into his own vocation, into his future. it emphasized the special bond that an oblate should have or could have, at least if he follows up with his monastery. Now, it seems to me that by making this decision, which was a very important one,

[85:58]

without any consultation, you see, on the part of the monastery. At least he has not conferred, to my knowledge, neither with the Master of Oblates nor has he conversed in this way with me in any way about this. So it was a decision which he has arrived at, one can say, without any help on the part of the monastery. And it naturally, by doing this, he puts himself outside the law. This, to my mind, is not a good position to enter the monastery in order to go in the peace of Christ to kind of think, you know, more deeply about his future. So if we had done it, you know, also there would be absolutely no possibility for us to make it clear that this kind of thing is not intended in the privilege that we extend.

[87:05]

If we extend such a privilege, it means that also the authority of the monastery, or let us say the spiritual help of the monastery, has some kind of a possibility to work in such a brother whom we receive into our community. There simply is then also a certain obligation of obedience and of acting, you see, therefore, in a kind of inner harmony with the monastic community, as I say, in the peace of Christ. And therefore, the very purpose of this absolutely special is not a question, I emphasize again, of ordinary hospitality, see. It's not the Christian. But it's always in these things, you know that very well, the devil always, instead of making the distinctions clear, clarifying the situation, mixes it up, exaggerates.

[88:11]

Now we have practically, as another oblige says, we have excommunicated Vinny. Of course, absolutely not. You see, it's just like the devil asking Eve, you know, in a paradise, in paradise, oh, I hear, you know, that he, you know, he that makes the big boss, you know, has forbidden you to eat of any of the fruits of this paradise, this beautiful garden. Now, is that just, you know, does that make sense or anything like that? sees this kind of subtle exaggeration, which really falsifies the true situation and the truth before God, which again and again kind of muddles these issues. If we give something, if Winnie, for example, had come here, and we would have received him with great, let's say, with great...

[89:13]

love and charity, even almost personally I thought would be a very good idea for a man like Vinnie, whose interest is 23 years old, who has a great intellectual alertness. and who has studied, you know, in the Rochester University there, especially also is very interested in the death of God, theology and so on, for him to kind of now sift his ideas, you know, and to kind of come, you know, to maybe under the influence of the life, you know, to a deeper insight in this of actual clarity. But, you know, to make a decision like this before all this, if he, for example, if he would have made this decision as the result or after his stay here, it's a completely different story. It would have been absolutely, I mean, we can't do anything about it, but I doubt that

[90:21]

Really, at least I hope, you know, that he wouldn't have, that it would have had some influence on his decision if he had maybe talked it over with various members of the community, and I can say especially also with the superior community then, in case not that I... any great special authority by it, you know, but it's a natural relation of the oblate, you know, who is called, you know, a spiritual son, you know, also of the father of the monastic family. So, if he had done it, you know, then it would be a different story. The question is if he had done it, because... What is in question here is another point I would like to just bring to your attention, and that is, you know, that this dear oblate of ours who writes here, of course, considers the whole thing as a Christian witness.

[91:33]

And that absolutely would make it necessary to state under the guidance and in the light of Holy Scripture what is the nature of Christian witness. And that is a very, very important thing to my mind. I only wanted to mention in this context two things. The only theologian who has in our days spoken about this is Karl Barth in his Kirchliche Dogmatik, and he has spoken about it at length. Two points that he brings out I wanted to put to you, and Karl Barth is not a man who in any way would shrink away from Christian witness. In fact, he has given this witness. He himself also was a vowed, you know, what we call in Germany, social democrat.

[92:42]

So he has, as far as his political attitude is concerned, he has been very much to the left, you know, all the time. But in speaking about Christian witness, he points out two things, you know. First, at the Christian witness, has to be of such a nature that it is absolutely free of any kind of secondary intentions. Christian witness can never be done as a means to bring political pressure on authority in that way. But it has to be a free act, which is, on the other hand, for example, Karl Barth brings out, and I think it's a very good way, that Christ entering Jerusalem, when he was going to give his witness on the cross, entered Jerusalem on the riding on the ass.

[93:51]

To everyone who understood, and of course all Jews understood it, This was an indication that he came in the sign of the Messiah, in no way in the sign of any kind of political revolution, but that he came simply riding on an ass. That means in all that weakness, as the king of peace, he, and therefore, Karl Barth, as the ones who acclaimed him, were the children, And our Lord came out now from the mouth of children. You have prepared for you a fortress of praise. You can say a witness of praise. The other aspect which is absolutely necessary for the witness is that it cannot be an arbitrarily assumed role.

[94:53]

It must be the witness is given then when it is absolutely and clearly the will of God for this person. If therefore a person is by name, for example, the classical way of witness is in the old Christian church, is the witness where somebody is asked to worship the gods. And that means to worship the emperor. In such a case, the witness is clear. First of all, it is free from any secondary intentions. It is a witness which is to the glory of God alone and immediately directed to that. On the other hand, it is a witness which, and there was a law that the whole church always obeyed, when the judges come and when the police comes and arrests you and brings you there to the place and to the altar and there you witness, then if you are absolutely clear that this is the will of God for you, then you joyfully then enter into your witness.

[96:15]

But, of course, you can see right away there's two simple conditions here, at least, I would say, in Christian. And I would say if Winnie had come here, then one would probably have presented him with these kinds of things and considerations that may have had some influence upon him. But here, in this case, It is a thing, and that was so clear when he spoke to the council. All our sensitivities, sometimes it's difficult, but I wanted to speak a word because today we celebrate the feast of St. Basil, and that is our Father Basil's feast day. and he has given us this morning, which I thought was in several ways really very beautiful.

[97:27]

Sometimes we can already in the present form and with all the various factors that we have to consider and which we are sometimes limited, can realise that still, you know, here and there, see, kind of get a glimpse of a Eucharistic celebration that is really and truly alive in that way that it evidently involves, you know, the hearts and the inner deeper responses, you know, of the human persons that stand around the altar and celebrate something which is not just a kind of thing to be to be to be persolved, you know, but a thing which is really a

[98:29]

vital act of the community. And a word like that of our Father Basil this morning makes that so clear, because there a word is given which at the same time is an oblation, which is a gift. And it's a gift to God, our Heavenly Father, through Christ, who died for us and who rose for us and with whom we die and with whom we rise and we understand it and we are drawn into that same word and the power of the word, the depth and sincerity of that word because there we are, one in the spirit and therefore We give our response and I just wanted to call your attention to it because also the celebration of a feast of one of our brothers in Christ, you know, it's not, you know, just coming and giving the packs, you know, or something.

[99:45]

mentioning his name in the diptychs, but it is something deeper. It's a birthday. It brings to mind of a community which is, after all, the mother of all those who are here. the joy over her children and over that specific child. And that is what I wanted to express today. and make it clear, you know, and help you also to participate in that and enter into this very depth which was there. This certainly, you know so very well that in the monastic life, officials have to be appointed, this office has to be given to this one, another office has to be given to that one, and one can see again and again that that can easily, you see, become a matter of where the sensitivities are involved, absolutely not in a, let's say, in a kind of petty way,

[101:10]

but in a kind of a deep way. Because the office that somebody fulfills in the community is, of course, first of all, it's a service. And the office he fulfills is part of his giving himself in the framework of the community. And, of course, therefore, there is a zealous bonus, a good zeal. which desires, let us say, a certain function, a certain office, because it is really in the structure, in, let us say, more or more evidently in the living day-by-day structure of the community. And, of course, that office, one of these offices, which are there so deeply involved and so clearly is that of the novice master.

[102:13]

And therefore to have this inner desire in this form to serve the communities itself is an expression of a deeper longing of the heart. It's not a matter per se of ambition and of excellence or anything like that. But it comes out of the desire to be taken into the community in a very specific way. And that is the way also we should look at this specific case where that was certainly also for the Martiners not an easy decision to make concerning the

[103:15]

who would be the novice master in these four months. And the fact that Father James was made novice master for these four months and not Father Bertram is, of course, a thing which in itself is now apt to cause pain. It's just as well just to to look at it, you know, and to see it, but then to see it in that beautiful way and in that light, you know. As Father Basil expressed it this morning so beautifully, in the light of the face of Jesus Christ, who sees us and who knows us and who knows also the hearts and the way in which these decisions are made, that they are made in the spirit of the love of Christ.

[104:18]

And that when they are accepted in this love of Christ, what a wonderful victory of Christ it is, you know, in the community. And what an occasion for rejoicing and for real celebration interiorly. It's a festive thing that somehow enters in that way into our hearts. And it is so important then that the members of the community don't consider a thing like that just as something that they watch, you know, with a kind of curiosity and so on. and somehow glad not to be involved or something like that. But then everybody, you know, sees himself involved in the same problem. There are so many.

[105:20]

I mean, outside of the novice masters, the everyday life, I would say the everyday work list, of course, involves this. Always if a community, the members of community would ever be kind of out there, you know, in this kind of attitude of mine, now we see is that below my dignity or is that up to my, or is that, you know, correspond to my expectations or something like that, you know, it would be painful. It is everybody who, for example, working in a setup like the farm. Everybody knows that the farm is there for only the monastery itself. Everybody knows that in the farm there are these offices and there are other things and there are these chores to be done and there are other chores to be done.

[106:23]

If they only regret, you know, according, let us say, to their importance, and others would be considered as below my Therefore, if I'm asked, you know, to do this and this, you know, today on the farm, that spoils my day. So I go on pouting and something like this, of course. There is no feast, you know. There is not this inner healing power of the community that could develop. But then the community becomes a bed of thorns, you know. and everybody tries to get off it as soon as possible. But here, we are in such a completely different realm, and it is the goodness, you know, it's the Holy Spirit in a brother of ours who gives us such a precious gift, you know, and that I just speak about it because I want to know also

[107:39]

rather to know that this is the reaction, that is our joy, that is our liberation. There will be other things like that, you know, still concerned with this. period of these four months. We have to see, for example, also the guest master. There's the question also of, for example, of having some two others as members of the council, you know, during these four months when Father Gregory and I are not here. No, there's always this kind of thing. And the devil, you will see that, uses these opportunities and whispers into the ear of somebody, let us say, who would not become a counselor, oh, I'm being rejected, oh, I'm being rejected, oh, I'm

[108:45]

just not be known in my true birth. These are temptations that are absolutely with our human existence. They are simply given. There they are. What can we do? Can we simply run away from them or capitulate to them? No, it's impossible. We have to meet them as it was done this morning in the peace of Christ, to meet them in the peace of Christ. And if that is done, then the community is really deeply founded in the love of Christ, and there is that rock, and there is that inner security, that we know that we are not only accepted in that way one can say unconditionally through Christ's death for us by the love of our Heavenly Father, but we are accepted also by the community.

[109:50]

The community moves, but the community and every member of the community, to my mind, has that tremendous responsibility before God to make it absolutely clear that every member of the community moves towards the other one, towards the brother, on the beam, in the direction of that love which the Heavenly Father has for this specific brother. That's the function of the community, and not to condemn and not to simply clip the wings and so on, and not simply close the doors, and not by any means to reject them, and not to give any indication of such a rejection, or saying words, or making judgments, which would kind of indicate that.

[110:55]

If we do that, if you do that during these, especially during these four months, then of course really our Heavenly Father would be pleased and you can be absolutely sure that the community life here at Mount Seville is then really and truly a feast. That does not mean that the individuals are not subject to renouncements, like, for example, this one. It's not. But these renouncements will simply be and redound into the greater glory. They are then truly, really and truly, the wounds of Christ in us and in this community. And therefore, a preparation for the resurrection Not only in the future, but as St.

[112:01]

John, as our Lord, expressed it so clearly, already now. So that one can say an Alleluia right now. Well, they're still alive. And you too. I'm glad that it isn't a day of reckoning and asking for talents. But I can see that, for example, the liturgical talent has been used to advantage And I heard always when Father Martin wrote to me that the talent of brotherly charity also has been used and that there was this great readiness during all this time, especially during the harvest time, to help.

[113:08]

one another, you know, and in that way to use the talent. In that way I am very much in peace and also I must say in joy. I wanted to use this first meeting that we had this morning just to tell you how much I appreciated really these weeks and as time went on I also realized how absolutely necessary it was to get out of a state of kind of habitual exhaustion and to, you know, to face things in calmness and quiet and peace. There's a little Chinese saying that says you can't have the birds of worries flying over your, around your head, you know,

[114:16]

But take care that they don't build their nests in your hair. There's no great danger in my case. In the material sense, but in the spiritual, of course, there is. You know it only too well. But it was easy to me, you know, to... get out of it because of the, especially in Canada, the tremendous, really, impressions there. First of all, this theological congress, which was so good, you know, and so marvelous, really. Unfortunately, Father Congar could not come, but this, the Canadians had worked on this for years and really taken care of it all, you know. really taking care that something, part of the organization was absolutely magnificent.

[115:20]

And I was taken care of very well at the Brazilian Seminary, it was right on the campus, so I had no worries at all, and chit-chatted my suppers and dinners, you know, during the day. in various very interesting places. I don't understand how I mean it. But it was really kind of a fusion of charity. And as time went on, one realized that this really is a marvelous thing. That's a wonderful thing in the Congress, that from day to day, you realize this really has quality and stature. And so in that way it was a great experience for Chenu and others, you know, everybody was great impression of Alexander Schmemann, I must say, has given a wonderful talk, also Abraham Heschel, really, and things that remind one of one's obligation in view of this

[116:31]

coming Congress of Abbots, you know, to think, my, we, let's say we would publish any kind of a monastic manifesto or something like that, you know, because that's what one is thinking of. If that is just a kind of wishy-washy trying to please everybody, but just too bad. So therefore, the very stature, the depth, you know, and the seriousness of these various addresses were a really tremendous gain. Of course, Mont Saint-Benoît-du-Lac, too, was such a wonderful experience, although one must say that Saint-Benoît-du-Lac, except a moment, because of the situation of the Solemn congregation, a little stifled. The younger ones feel that very strongly. But I must say then this Expo 1967 is just marvelous.

[117:38]

I mean, credit to Montréal. It really is something absolutely And it's not a thing, you know, that is simply, you know, in any way commercial. The commercial part is relegated. They have some, I must tell you later in my creation about it, you know, because it really is marvelous. And it's a thing which really leads, you know, every pavilion, I mean, theme pavilions, but also the others, like the French pavilions, just terrific, absolutely terrific. You go in there and you are presented, you know, with the French perfumes, of course, but, I mean, in such a convincing way. You are just sold, I mean, looking at it.

[118:40]

Thank God the things are behind glass. But really, And you go up and up and up, and more and more the thing develops. The higher you go, the higher you get into the spiritual sphere, you know. And you can, for example, look into one… I can't describe it to you. I mean, some octagons, you know, moving mirrors, you know, you see constantly. cathedral theme, you see, or something like that, you know, moving around. You go into it and you are surrounded with the music, you know. You go and hire it, you know, and you come into it thing where there are little niches and it's dark and you can sit down and then a movie goes about Picardy or Lorraine or Paris, you know, so I mean all over the place you can sit, you know, in many of these places, you know, just sit together in a small group of 20 people and watch these things and then you go higher and then you come into French literature, you know, again you have little

[119:54]

boudoir, so to speak, arranged, you know, where you sit and you press it up, you see, and then you get Clodagh if you want. And Claudel speaks to you, you see, and brings his things. Or Sartre, you know, push another button, and Sartre speaks. I mean, it's just absolutely, and people just go there day after day because it is an enormous opportunity to, for inner, I mean, development. It's really, or for example, Manly Creators, My God, if you go from our museums, you know, where you usually start with Adam and Eve or the Assyrian kings, you know, and so on, and then go up, you know, through Rome and Greece, you know, and then Flemish, you know, artists, the English, and so on. You know, instead of here, you have, in this museum, you have certain things.

[120:59]

The whole thing is concentrated on that. You have first man as man, and then you are confronted. For example, there's a splendid portrait of a famous actor, I don't know, playing Humm, part of man. Or, for example, then you go and you find yourself confronted with this, you probably know it, this famous picture of Dostoevsky. Man. So all the various... And then of all, of all, of course, these people have, by the dozens, they went out for two, three years all over the world, you know, to gather the most. I mean, every little thing is a gem. It's just unbelievable. And then it comes man at work, you see, man in play, you see.

[122:02]

And then at the end, you know, man and the absolute. That's dominated by a tremendous wooden crucifix, you know, from Terrence I've never seen before. It is just, it is really something. And then it ends, you know, at the end, the absolute end, this beautiful head of wool, you know, of the risen Christ. It's just, really, I was overcome. We spent hours only in this place. I said, no, this is it. I bought a book, you know, for that. library, you know, it's a big, you know, book and it brings nearly the whole material, you see. I'm examining a Japanese Zen monk, you know, reading a statue. and man and nature, you know, all these various topics represented in things that are, you know, I wish, you know, I mean, everybody could go. But really, I felt, you know, this is a mission too for the whole community, and I was so glad that the

[123:14]

Rayburns, you know, made us a present, you know, of this, just this one thing, this museum. You see all these pictures and all the themes. So, no, it's just unforgettable. Tremendous. experience. So for all these things, you know, I'm really very grateful, you see, to all. I'm sure that you felt the burden, you see, but I think this was, under the circumstances, the best thing. Of course, you know, this is a visit, you know, so it doesn't change the regime in any way, you know, it's just a kind of... But I'm glad, you know, to be home, see all these various familiar things, you know, that pitch pot dropping at the right time. All these things, you know, I said, oh yes, how will we know? Well, the Bruno getting entangled in his talons, you know, I just could continue, you see, from one to the other.

[124:23]

It's marvellous. Don't take me in this way. So I'm really very glad to be home and of course I commend very much to your prayers and this meeting of these various people and of course many greetings from many people, especially Western. Western is so hard, working so hard to help with this building and so on. small community, and also the Abbott's Congress. Oh, there are so many things, you know, to tell about, but I don't want to interrupt, you know, and throw off the whole rebellion the first day I'm here. So who is that? You know, one of the things on this trip, you know, I mean, so that really seems to be a practical thing maybe also for us, is this question of the thing, you know, of terse in connection with the beginning of the verb.

[125:51]

It seems that we read, for example, here at this moment, the rule that maybe it is a little too much at rest, and they do it in this way, that they, after the thing is first the distribution of work, and after the distribution of work, then is the prayer. You know that prayer that we have from Prime is said, and then starts the rule, then after the rule there's a certain pause, silence, and then you can ask questions or discuss things. Connection with it seems to me that also, especially if we listen to the mass, we have this participation as it is now, which is so beautiful and so good. That's then the rule on top of it in the morning, I don't know. I mean, I'll just give that as a kind of thing for you to think over.

[126:55]

But I think if in the morning after church the thing would be just limited to the work and then period, and then maybe in the evening, you know. reading of the rule. Maybe that also, not every day, you see, maybe we always go through these chapters on the various, the order of Psalms, the divine office, and it may soon, you know, maybe become a little obsolete. But, of course, now the prologue, that's an important, that's a very important thing. But we couldn't start this morning, you know, again, go and launch out a lot of explanation of that. It's just not the time. So maybe it would be good, you know, to have a little after toast, just a thing concerning the work. reading of the work list, and then maybe announcements from heads of departments about certain things that may be needed, or so on, or any questions or other things.

[128:08]

to make that possible was It was important to know the community in a good interior shape, and I am so grateful there to Father Martin, Father John especially, that our experiment at least got underway. And that's why in some way I kind of gained or regained maybe my own identity. The community was busy about the same thing, of course in a different way, but still there was the meaning of it. And I can't tell you what a tremendous joy it was, you know,

[132:53]

to come home and to realize that the community is in a, how can I say, in a relaxed and in a peaceful state, and that things got underway, that certainly in this whole process of It's really, I was thinking just yesterday, yes, it's good to be away and to have this opportunity to see things at a distance. It is better to come home. But then if one says that home, you know, So easily that just becomes a kind of a phrase, especially maybe in the context of the monastic life, our organized life and our vowed life. It's this easily, a certain maybe, say, affectation can go with it.

[134:02]

And therefore, everyone says it's good to be home, and I really can say that from the bottom of my heart. It's necessary to realize what home is, what makes home a home, and especially what makes a monastery a home. So of course that word that just by absolute chance and externally chance, internally all these things belong to the workings of the Holy Spirit with us, the day by day workings, I mean, that we found this word acceptance, this word accept one another. But in that deep positive, positive way. accept the other one as he is and don't meet him with demands, but meet him with that love which gives room, essentially is room for the other one as other.

[135:08]

And I feel that that is really part of the whole present also inner situation of the community, that there is this acceptance, you know, in a deeper sense is there and it grows. And I'm sure that is to a great extent is also another thing that consoled me. It was so beautiful to hear that in various letters. people and members of the community were speaking about Father Martin and John and so on, and all that, and how they felt, you know, that there really was this surrender, this going into the task that through divine providence has been assigned, you know, and that this was accepted, you know, this task, and that therefore the community

[136:11]

felt and was inspired, you know, then to everyone to pitch in, to cooperate. So that the, Father Martin always emphasized how much cooperation was there on the part of the community. The community said how good it was to feel that Father Martin took the challenge that was given to him, you know, with such seriousness and such in a truly virtuous, truly Christian and monastic way. That is, of course, I can't express it to you, what a tremendous relief that is, interiorly, for me. I feel that, we have spoken about it yesterday, about the members of the Council, that many things have, it always takes a little time until things get underway.

[137:22]

And several members of the community have written to me and expressed also the desire, couldn't this experiment, as we call it, go on, you see, also after my return. And yesterday, again, speaking about it, I feel that very much that what has been begun should continue. and therefore that we continue the experiment. Therefore that Father Martin's position is that of the supplier who is delegated and has the special position of making decisions, giving permissions and so on in the entire daily life of the monastery, he's delegated to do that.

[138:30]

Therefore it's also not necessary for him to ask at every turn. It's much better If I'm out of this, of the daily tasks, you know, and the daily decisions and permissions, It is, you realize that upon, you know, that as long as I was not here, the situation in some way may have been easier. You see, now with my coming, should that and will it complicate the situation? I hope, you know, really that it won't. And what it takes, you know, is of course, on one side is a, how to say, it's a certain objectivity of those who are in charge. I mean, on my part, you know, Father Martin's part, the John, we are, I mean, a taking and understanding of our mission, of our work in the community, really as a service and not as a kind of a power politics.

[139:48]

But it's good, and I think it's a blessing to have a situation in which that simply has to be exercised day by day. For me, it's good. Then the other thing is, of course, that the members of the community realize it, and that they answer in the same way. You see, as in institutions, so on, power politics, you know, this kind of thing is always coming in. We had one of our biggest problems at the Congress in San Anselmo was, yes, the primate and his relation to the authorities in the college. and it was felt that the functions were not clearly divided, that the primate always remained actually the abbot of San Anselmo, and that then the alumni, one cannot expect from the students that seriousness and that maturity,

[141:02]

Because when they are at San Anselmo, after all, is it the monastery? Is it a college? It's a kind of ambiguous situation. And therefore one can really not be surprised if students kind of use this ambiguity which is there and go to the abbot primate when they think the abbot primate is in favor of what they want. or go to the rector, and if the rector is in favor of the one, and then don't tell, you know, the one that they, you know, go to the other, and then one makes this decision, another makes another decision, and the mess is right there. That possibility is, of course, there, but I hope not. It requires, and you all realize that, you know, it requires also from you, you see, that inner maturity and bigness, you know, of how to realize the situation and not to play one against the other, as is evident. So I think that we make it absolutely clear that Fr.

[142:08]

Martin, that the decisions and permissions are delegated to him. then of course it's necessary and it's a thing that concerns us that on the other hand you all realize that There are long range things and plans that have to be made now in those things that we have to get together and we have to keep up an inner contact, Martin and I, John and I. and also the members of the community. But in such a way that it doesn't mess up things, you see. That one simply exchanges, you know, also one's views. And it's good, you know. It's good also for Father Martin, it's good.

[143:09]

For Father John, it's good. For me, it's good. This inner communication is there, see, so that certain matters, you know, we have to also to talk about and deal with, you know, among ourselves. And then is, of course, also the third point, which is important in this, is, of course, too, that everyone in the community, every member of the community should understand realize, you know, that here I am, you know, and I'm still prior, you know, but that means, you know, that, for example, there are two important fields, you know, outside of the daily, let us say, administration, the daily handling of things, questions, and the daily decisions and permissions. Outside of that, let us say, what is more the, say, on the administrative side,

[144:10]

Outside of that are still two other fields. One is the inner spiritual contact, which is spiritual guidance, spiritual advice, things like that. And of course, for that, I feel that there will be much more time, that I can give, All those who want it, you know, can help out, and everybody should realize, yes, you know, there, I'm there too, and in the function, you know, also of a spiritual father, naturally, But again, not in the way that that's exclusive. I think that you all realize that during this time, Father Martin has seen to it that people who went on Lectio Dei, there were meetings and opportunities to meet and talk things over, and I think that should continue.

[145:19]

And because there too, good things, positive things have been started, now let them go on. So that my return should not in any way, you know, minima or do any harm or enter, you know, and destroy anything that is growing in the community. But at the same time, as I say, everybody should realize that if anybody in the community wants my help, all right, they should feel absolutely free, naturally, to come. And then there is another field and that is maybe the teaching in the more stricter sense.

[146:21]

Now just as I think in a monastery, for example, the guidance of souls, should not be, and that is certainly in the sense of the holy rule, should not be simply the monopoly, exclusive monopoly of the abbot. But at these things there should be a certain elasticity, there should be a certain room in all these things for the Holy Spirit. One doesn't compete with one another, one doesn't build up spheres of influence. But at the same time one shares. So this whole thing, this whole spiritual guidance is shared in the community. And so I think also it may be with the teaching. Of course, with the teaching is always a certain, I mean, it's evident, you know, there's a certain qualifications, you know, are necessary just as also for the guidance of souls.

[147:33]

Still, I think, you know, that in this matter of teaching, just in these recent years, one has more and more realized that that teaching too is not, and should not be, especially in the community, to say a specialty with an absolute hortus conclusus, you know, of the individual teacher. There's the teacher, and he has his class, you know, and that he is giving, giving this, you know, and so on. And there's another teacher, and he has this class, and the one, you know, doesn't know very well what the other one is doing, and so on. I think in the community that's too, and we could maybe see to it also in the future that this whole process of teaching is not only something that comes clearly from above, but it is also a matter of cooperation.

[148:40]

so that there too, these holy precincts would be, let us say, a little more casually treated, but in a positive, constructive sense. We know very well, the community knows very well, that just in this matter of teaching, a certain coordination, a certain communication is absolutely, is very good. There are competences, possibilities, there is knowledge in the house, which is not the monopoly of one, but maybe some other people have also to contribute. And it's very difficult today, of course, as you know, with this tremendously growing material, you know, that has to be, let's say, has to be given in class. The competences, you know, are more limited in some way.

[149:46]

Then there is, of course, always our special situation here at Mount Saviour where the nature of our, the structure of our community makes it in some ways difficult, you know, to have formed specialists, you know, and so on for the various fields, you know. In that way, a sharing of knowledge, I think, is a thing which is good. You know what I'm after. I think if we all keep in mind, you know, and I think the key word of acceptance, you know, comes in there. that a monastery is, first of all, is there, one can say, to do with the means of grace and in the Holy Spirit what a married life does for the individual, the family life does for the individual. Just as there, you know, a corporation,

[150:48]

The relation between man and woman is not that of an absolute authority, but it is that of cooperation. Everyone in his way, on the same level, doesn't, of course, exclude a hierarchy, but essentially it's a constant exchange. It's a constant, you know, They're growing in one's own salvation through mutual acceptance, through this sharing and communication that goes with this acceptance. And that is in some way what the monastic life has to do for everyone who enters into it. It's a way in which we interiorly grow in which we, and the room for growth is love, you know. There's no other room for growth but love.

[151:52]

But to love, you know, also, I think essential to it is a certain general kind of, I would say, relaxed, you know, atmosphere. And that is the danger in institutions, you know, we know, we are aware of that, thank God. Where everybody has his own field, he doesn't tolerate any interference from other parts in his own field. And one, the left hand doesn't know what the right hand is doing. That is not good. That can't be, for example, in married life, it cannot be. Husband and wife have to communicate all the time. They have to exchange. Their lives and their ideas and thoughts have to be shared. But that is, of course, a tremendous means of growth. It's a means of dying and of rising.

[152:57]

And that is in the monastery too. And I just have the feeling, see, that this kind of thing is just a thing that is slowly, that is happening here also among ourselves. And that is for the whole future of Mount Saviour, that's the decisive thing. We can maybe that here that there are times where maybe vocations are less and one cannot avoid it. We are at the special, at the present time, everywhere in the church, there's a kind of critical reaction against what has been, you know. Now, one shouldn't be too upset, you know, about it. It's a possibility of doing better, you see, what we have done in the past, you know, of growing into it more deeply and of making it really and truly a saving

[154:00]

in that way, positive, relevant thing for the individual. And that, I think, is what we are after. In that way, you know, to continue this experiment is, I think, is a good thing for the whole community. And in many ways, if one thinks about it, this whole task of mutual salvation, of making one another grow, the monastic life has the stuff, has the possibilities to do it. There's no doubt about it. And as I say, our future depends on Future of monasticism is not what we give, let's say in that way, as visible and felt contribution to the church in present needs of the apostolate.

[155:09]

That's not the decisive thing. Decisive thing is how a family interiorly works together. And if this family offers to each one a home, In this inner deep mutual acceptance that Christ has shown us. He has given the example. He died for those whom he wanted to fill with the divine life. He died for them. That's the mystery, simply that's the key to the monastic life. It's the rule, we have the fact of many people in that way being animated by one spirit, being united with one another. in loyalty, in that truth which Holy Scripture speaks this morning in the Epistle to the Romans.

[156:12]

That is the decisive thing. In Europe, there is of course, just to add that, there is no doubt that the difficulties are great. I could see that in the various monasteries in which I was. In some monasteries, it simply was so that the external works were being carried on, school or whatever it is. But the inner communication had, in some monasteries, simply stopped. The old ones didn't talk to the young ones, and the young ones didn't talk to the old ones. With this kind of, no use, no use. Of course, that is in itself, again, politics. That's not the Holy Spirit. It is not the Holy Spirit. It's not Christ. Human politics. And then, of course, it stops. Then what is the community life?

[157:14]

What does the monastery do to the individual monk? It doesn't function. The thing doesn't circulate. While in other monasteries, and one of them was Nida Alta, certainly there was a difference. Not that there were no difficulties, but people could talk to one another. And of course, there too, the fact simply was that at Nida Alta, In Altai, people realized that they were in a common search, that they didn't have it all, but they were searching for it. While the monasteries that are built on the principle, we have it all, They were the ones that ran into this dead-end road of not being able to talk to one another. Because the old ones were too convinced that they had it all and that any kind of a change is nothing but decadence.

[158:24]

Yeah, then there is that kind of perfectionism, that kind of perfectionism simply kills. And in our days, certainly it does. So therefore I'm very glad and I want to again express my great joy over this homecoming and let us work together and let us That inner love, kind of inner relaxed trusting one another. We want to serve one another. That's the main thing. This inner trust, let us go ahead and let us cooperate that things may grow in the various fields and that we can live together in peace, in such a peace which is not a kind of a foul or shady peace, you know, in which one lives and tries to accomplish peace by just letting the other do what he likes to do or so on.

[159:31]

That's not the essence of acceptance, you know, but in that way acceptance is mutual. And that I think everybody here in the community understands it. And I wanted, you know, to express to you my great joy and again my tremendous relief, you know, too, in that way. And thank Father Martin, Father John, the community for that goodness, you know, that has come out, you know, during these months. Let us pray that that seed, you know, may grow and grow in that freedom, in that freedom that only the love of the Holy Spirit can give us. You see, I wanted to tell you these things first of all because it's necessary, you know, to make it clear so that you know, you know, what we are at, what you are at, and then at the same time too as part of the

[160:41]

feast, you know, of St. Damasus. As I say, I'm in some way terribly embarrassed, you know, that tomorrow at nine, you know, we have already, we have to beat it, you know. But you understand. And it cannot be said tonight, you know, either. That was a word that we should speak about among ourselves and without the guests, you know. So let me just repeat, you know, the three things. Everybody, for decisions and permissions, should go to Father Martin. Then too, everybody realizes that the two of us, and I think it's also a wonderful gift, you know, work things out together. And then, of course, everyone should realize that I'm here, you know, and I'm here certainly as part of Spiritualis, so whoever...

[161:57]

profits from it, you know, was free to come for a verbum and and that I'm certainly ready and willing to help any way I can, that the community also, community as a whole may progress, you know, in the way sorts of classes and especially this thing about the monastic life and things about the liturgical life and all these things need a little study and it's simply so that those who are in charge of these Various fields are themselves very much burdened by other things, merely external things, so the time is really limited, so let us do our best, try our best to organize a little, maybe that the time I gain, you know, through Father Martin taking over these various things, that that may be used too in the service of the community.

[163:14]

So, Puck's movies. I think it's wonderful that we can sit together and speak about these things, you know, in Parcher. Thank you. Then we can do our own thing.

[164:16]

We have the schedule. I don't know. I guess if you were to... We're talking cheating. Perhaps we can just make the end of the point. Did I do it right? Do you know that it won't be at this conversation? I won't say anything. You know, it started on Inazuma River. I went on, that was 10th of September. The first man I met was Bob de Waal, who was on the, on the way to Europe 2 and playing. You know, he had that line. So that was the presence, but then here, I was going to Hamburg and Vietnam and Munich, not the, on the Lufthansa. This was Munich, and then there, Salzburg was celebrated, of the 11th,

[165:21]

I stayed in Salzburg a few days, and then I was 17, spent in Munich, and then I came in, and I was involved. I started playing with people, and I stayed in Salzburg, and then I went to Mainz, and then I went to Munich, [...] what happened to Betelgeuse and his proposal to the Parliament and to the Council of the First Night Bank. But what made the next day, when Congress began on the 18th, But the mass, the Holy Spirit, I would say there are about 200,000, 195,000 people from all over, also from Vietnam, but quite from the world, minus the Aegean, who have been affected.

[166:34]

And now there was this... I asked him, the spirit said a word. He said, calm down, calm down. And then the session began, we had calmness. Opened it. I mean, I mean the calmness, no, we had calmness. with glue on the seat. You know, he was asked to remain at the primary, and said, we are going to take the open part. So the open part was led by a chairman, who said, it's the man who's been there. And it was so. And it was so. He's the general of the young congregation. And he had prepared a gift for Tom, who was the first bronze at Marble in 1825.

[167:44]

And thanks to him, Alice won the two medals, which one of these? It's a glitch for Paris, you know. So it was, I would just say, the works of that. in the good old style. But what we had done, what we had to do there, took that perspective. And then he gave a speech on it. And then he started to read the work. And very kindly, without many introductions or preliminaries, I will say the genuine question, you know, because it wasn't the last year, there was a great impulse, you know, the Congress was a breakthrough. Yeah, it should be important.

[168:48]

The Alps this year have gotten so much in the case. The reason probably was the situation that Congress was in. Because the most important thing, we have to elect an Alpine. In order to elect an Alpine, the man has to know what his function should be. And he may have to be fined in office of the Alpine before electing him. And, of course, that wasn't so easy to do. Last year, the common concept of the Congress had been that we haven't had a general idea, that we haven't had to be kind of relieved of the immediate activities of someone's family. In the college, there's quite possibly a community of someone's family. Because, up to now, the Arab world, one of its main states, so to speak, of its authority, were standing first. And these avatars are in sin. Now, a real avatars are in sin.

[169:52]

That was the thing that caused so many deaths. Because, you know, they... So, therefore, the juridical powers had to be attacked first. And of course that in itself is not a very inspiring topic, you know, to read. And it's also kind of, you know, my nature, all of these two really good things are. There was a, as I say, we have a common contract with D'Astier, agreed with the preliminary voting that the Amphan should have required, and the delegates would be, the director would be, and so on. that the Arab guy would just be kind of a chancellor of a college, you know, a university, a college.

[170:53]

And then the Arab guys, they were relieved of this convenience, work in the college, and so on and so forth, in order to be free to work, to do more for the, for the, for the Confederation. In order to do this, we had to think that we would have some secretaries and some people who would help in this work, even if one secretary can't do it. Now, when the thing got out of the way, then one thing became quite a great evidence to that person. That is called English opposition against the idea of secretaries. Because the English step back leads to centralization. What centralization? So, and then the attention was drawn to the fact that we had voted last week at St.

[172:00]

Pierre's, now last evening, not quite what we were voting for, but the Congress. Now, therefore, I can say the temperature of the House of Congress changed a little in this election. Personally, I would say it was very disappointing for them. But as it came out, it is this point that Ivan I is less functional, immediate influence in southern Selma, and he hasn't received a secretary, so he had a loss of both ends. It's a great pity, I'm sure, that that president would find him a way out of this. But I mean, that was the end, so to speak. I was condensed in this connection, you see, and I launched a little innovation there.

[173:04]

My own speaking, as this will be told, I said to him, he said, and I expressed my opinion, you see, I thought, you know, that the, yeah, so first the expression also goes on, outside of the communication, it's, you know, fear, yeah, I feel the presence of the communications, you know, come back, because it's absolutely, through historically speaking, the greatest obstacle to a real development in the order of obligations, obligations could be conservative elements. Now, to kind of dismantle the outline, and that way of strengthening the residence was could very well be a legitimate idea of immobility.

[174:06]

for the Confederation of the Honourable. So that's quite great. I think that we have partners who are quite awesome. because, at least for the time being, he got, in the end, I mean, he got the secret of the Confederation, and so Instead of secretarians, the commissions of abbots remained in action. See, the commission of the church commission, the juridical commission, and the monastic one. Now, the monastic one under abbots Gabrielle Basso kind of completed, they completed their work in the formulation, I don't know if you have read it already or seen it, we have a sentence given, a statement on monasticism, on monastica, the vita monastica.

[175:19]

And that was discussed around the Arab Congress, but not too extensively, where it was impossible to really go into it in any detail. But Arab was so finished with it, and I think he said, you know, of course, that it was the defeat of the Nazi government. You know what I mean? Is it the black hole of World War I? Because it may be a good thing to have an Englishman, but probably not one of them. We haven't spoken to it in a little bit, but it's a very, very long statement. But yeah, in the same way, I think it has many parts. It's very good. There are some items in there, and I'm in the tip, which in our days was the creature of the East, this kind of logical character who nested in our states and kind of went to the handkerchief for our present-day times.

[176:28]

And then there are other The Soviet Commission is kind of, you know, adjourned. The Turkish Commission kept on, but without a manual or federal answer, they haven't gone so far. But they used to, you know, they don't have the answer now. Rudolf Kastner used to be Kastner. Kastner was not human. He was a very nice man. So, and we found that both of them were sick. We found that both of them were unfortunate. And I just wanted to ask you to pray for him, because he was very sick. He had to be sent on a cell phone. Returned by a doctor to be operated on. a very extensive stock of original sources.

[177:33]

So that's the greatest way to dig around the world. Francis was one of the few people mentioned in his letters. So I don't know about the accounts of the eternal world of Rouse and Hoefdinger and Helene. Now, we have the story of them being too ridiculed, the original letters and the tolens, And in his place now is Abbott, the Congressman, the President of that commission, of the juried. And that juried commission, of course, took the world to the bottom of the world, yet at this time, right last year, we had much of a division. This time we had practically nothing of the division as well, with wars in the B.F. Abbott voice record. on the work that the Commission had done, and what is suggested, you know, about maps, about the trolling and taking us out of maps, if I'm not too excited.

[178:41]

But all these must always remember that the Congress has no legislative power whatsoever except some say all the things are good. The Confederation as a whole, that means the Office of the Admiral, thinks of that. Well, that belongs to me. I mean, these fields, the Admiral Congress, as we've legislated for power, in the Dignity of the Admiral is that they can express their desires, the Admiral. All of us agreed, again, on the principle of pluralism and understood the meaning of this reform should not be left out where a new kind of common bravery was established that everybody had to accept. So that was made clear. But then, of course, we had the initiative of the people, not with the Congress of Apples, but instead with the individual computation.

[179:50]

presence. And of course we have the partners, because he can petition the Concilio about things, you know, that they did, or they have, or if they have not done, at least. when they went to the Concilium to talk over things that were lenient, lenient on some scrolls where there were angels, and what was needed to make the heavens happy, how far that will be. And then once agreed to by obligation, that is by confession, by obligation to the Concilium, that is now addressed. I mean, so far, I mean, nothing has yet, let's get the rats going in the way of low emissions, nothing has yet been accomplished. But there was lots of power, clearly caused by the anti-diabetes election.

[180:53]

One very good thing about that was that he stayed in the Sun and said to me, in the beginning, was to be honest, you know, that the Swiss now, it's immediately after they've been elected up, I'm right away, the next day, we're not just going to go to Switzerland, we're going to go to Switzerland. He stated something saying, well that was a great advantage because that way he was able to immediately establish a set of certain emotional questions, you know, and also what would be on certain media. The workplace, you know, the workplace not being connected by the faculty, and all sorts of things like that. And also the question of fire, and which also, you know, So, he stated some of these questions, you know, also, for example, that one very delicate question was what about the cardinal? Now, of course, it happened in the Storch, you know, in the ex-Squadras then, well, the Scrooge of the Column of the Squadras, you know, the picture was about what's about, and, you know, there was a company that, you know, yes, it would, you know, it wasn't, you get it, it was out of the hand.

[182:23]

So Eamon's remorse, you know, was very, very good. It was something to do with the satisfaction of Ormond, because people were afraid that the outlander would stay where he was, and the outlander was different. He was a factor kind of thing, you know. position so adamant toward him that since he was not that apartment that he thought was the fitting thing that he would walk into his quarters. On the other hand, that's where policy didn't work. One would pick a car and walk two steps up and say, I'm going to go straight to Gravelon. There's many devils that don't know the song. You know, it's what they used to be called. I drove near the porch and read that there was a wedding plan, and I came back from Sicily, sat on the air on the way, not ready to work, not ready to elevate, but I stopped and waited for the car.

[183:25]

I tried to near the porch space, though, and there was all that extra clausula in front of me. The car was in place, so everybody's happy, to the extent that it's happy that you have time, you have time to serve it. Positioned, ready to go. Everybody's happy that one didn't have to come to us. Even the impression that one was king. Now, Cardinal, the Cardinal's happy that we're going to stay at some of the same places. He says, he asks you, who made you come? But when one representative of whatever congregation belongs to, he has to speak with some of the same. The concerns would have been what was happening there. And of course, the most exciting thing was the election of the other five. And that was the second week after the first week had to find a position. And the other five, the second week, that brought the election. And I was thinking it wasn't much excitement at all.

[184:30]

It was just me. They were all, you know, taken up with these political questions and so on. I didn't really hear much about it. And so there wasn't any agitations, you know what I'm saying. You know, they weren't going to know the, you know, kind of underground, you know, things. And it was just one mother, you know, spare me. The whole day was done in one day for balance. It was really on the feelings, it really was on the feelings, it was on the whole experience, the whole process. It was evident, you know, that they were, yeah, it was so real, it was evident. And because he was a shaman, a shaman, he had prepared so much, done so much. From the conquest of Iraq, he got into a kind of order of being one man, strict shaman handling. That was the other question.

[185:32]

was more or less a progressive concept, you know, the progressives put the logic, the candidate, the government, or so, and the others, you know, it was still mine, it was still up there. So then, because the American happens to have been to lie, and was set down, we see how that thing goes, and maybe they make an attempt, you know, What? What? What? And then it was done, it was right at the beginning, you see, there was one, you know, the name, the name, but we can't appear on the scene.

[186:57]

And then... I noticed, you know, that it was very interesting, you know, that maybe, you know, the European habits were very bland, you know, but it's a wonderful thing to happen. Many, even by means, you know, by next name, you know, so it's no secret, you know, that he was a very nice man. There was, you know, He was very much in favor of the American cabinet, which we may know of, of course, but many others are too. So it's simply in the course of his life he worked and he actually was devout, you know, he was a great man, and everybody was about that.

[187:59]

And, of course, he is a man who knows language, a man who is very intelligent at the same time. He has a great sense of humor and speaking for human beings and persons. So, roots of this very talented man. Thank you.

[188:21]

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