with one God with one's whole heart and whole soul and with all one's substance. It's the way to Love God with one's whole heart is the surrender, the surrender, the rising of the heart to God. It's impossible to do it in any kind of comprehensive, complete, ways who are just touched by the public and private prayer and their different character in the public prayer of the church. It is that if all of us are in God's kingdom under his actual rule and our hearts are open and the divine truth feels, penetrates our whole heart through the words, the truth that the Heavenly Father shares with us.

[01:12]

In that special way, the Psalms are and has always been seen by the Father as a comprehensive sum total in the form of the the divine revelation, and therefore it's so such a level as really the nature of a level. We open ourselves the whole door of the church, penetrated by that divine level. Our whole heart is that way transformed. While the triumphant prayer is the spontaneous, and that the actual influence of the Holy Spirit is spontaneous pouring out of one's own... In the antiquity, I mean, it's always in the Old Testament, it says, pour out your heart like water.

[02:18]

before the world. It's water. Water, of course, is then transformed into wine through thanksgiving. So, that are these two patterns. And I only wanted to point out this difficulty because that is one of our points of view in this presentation. It's the art of loving. It's the art of how to live. There's the homoparty. And actually, it is ceremonial also, any form of worship which in that way is imposed on a shrink-weight. Especially today, man is so individualistic and has such a subjective concept of what the spirit is. For him, it may be a canon, a regula orandi, Lex Orandi made for him a thing which would seem to be a contradiction, to contradict the very nature of prayer.

[03:27]

And that's the reason why I mentioned this. We have to make distinction between the Divinum Officium and the Orandium. Not that it's the Divinum Officium, we're not. I pointed out to you that it's been the monastic community This apicium divinum is not simply and only the pensum servitudis, a duty that has to be absorbed in a quantitative way, but naturally it is really something that is responded to with open hearts. The reasons why monastic worship this response even becomes part of the, of the, or what, of its impeachability. So that we have interposed in the past, for example, I believe Stalin, a certain response.

[04:32]

We still have it in the Gloria Party. It is that response. That's why we also rise for the Gloria Party, the participation. And then, naturally, we have it all in our little pauses after the Divine August, and then also in the Responsories, the singing of the Responsories. So, then I wanted to quote tonight, still there are, we realize that we cannot, we cannot really deal with the whole thing. I did many arts and loose ends, you know, not arts, but loose ends, left, you know. And also in, you know, meeting and talking with various members of the community, the problem survives, and I realize they need a little better answer. So, however, we will treat it as such. We have to close it, you know, tonight.

[05:33]

You know, so tomorrow we're still at Mass, you know, we hope to say a little final word, you know, to... to all of you and then we have that afterwards also I'm not able to talk to everybody in the course of this week so we can still extend that for next week those who have no opportunity to come and for them as well so we can't do that should do it really next week so Ending the retreat officially, don't think, now it's all over, now I can't go any more, let's get back, you know, I haven't talked to my father much, you know, now he's busy, and I'm busy, and so on. Well, don't think in that way. but because the whole night was a retreat, you know, it was a constant retreat. So also that was not, and then it may be possible during the chapter, in the chapter of words, you know, to pick up one or the other of the questions and so on that may be left on the retreat.

[06:46]

So tonight I wanted to put, for your consideration, some thoughts on the work. We have, in fact, if we look at this thing, you know, the amandi, you have ex totu corde, ex tota anima, cum tota substantia. The substantia, of course, therefore, as at once, concerns the poverty. The whole problem, let us say, and our obligation of poverty. But here, let's first take cum tota anima tua, your whole soul, And of course the soul is, in the understanding of the Old Testament, the anima is simply the spiritual soul in opposition to the body, but the anima is, let's say, the whole drive, the intellectual drive, that means the will, and also the physical drive that is in it.

[07:53]

That that whole vitality, love God with your whole vitality, with one's whole soul, with all the drive that man feels in himself, mental and physical energies. And that applause right away presents us with the problem in the life of the Lord, studies and manual aid. Because that would be, for us, the two forms of work. Studies is not the same as reading. Because reading really is not work. Because work is the systematic effort which man makes in this state of fallen nature to war to overcome, to fill the deeds.

[08:55]

It's really a reaction against the emergency of the state of fallen nation. It's a war with chaos, the work of man now. Therefore, it is always, work is always mixed with care and worry. belongs to the world of care, desire. And from this, of course, of this character of work, resilience is certainly note of seriousness and of total. It is done in the sweat of our brows, as Holy Scripture says. And this is also true to a certain extent, of the mental work of studies. Because studies are not simply an intellectual joy of art.

[09:59]

They are hard. They really have the element of effort, of renouncement, and of discipline. But they are limited to the brilliant. They leave the muscles in peace. If that intellectual worker is not a librarian, then we give him his muscle kit. But they do not affect the body the way physical labor does. In studies, man is alone with the abstract truth, with the thief. He does not enter into the concrete physical reality or the emotion of love. He sits at this lamp's stove around.

[11:07]

This is the reason why studies can never simply replace I say simply replace, because it could, in certain cases, exceptional cases, a monk may not be able to manually, but may be able, see, to work with his intellectual Or also, it is also possible, it's very often required, that mental labor may, in cases, take a greater part of the working hours of a man. There were obedience, the welfare of the whole, we must understand. One must always consider that a great development has taken place in the whole world of work.

[12:13]

In our days, work is more developed. It's more specialized. Therefore, today, to be a teacher requires greater preparation than at the times of sacredness. Manly labor, flock work, we have pointed that out in the past, is also a science today, and therefore cannot be rotated the way housework could be rotated. Therefore, a special and certain specialization is also in monastic work today unavoidable. and that everybody be able to do everything in a modest way, that certainly is not the meaning of modestic solidarity. That would be simply a mathematical equality, but that's not solidarity.

[13:16]

Solidarity always admits our difference of function. And those difference of functions, a teacher or a farmer, too different. And we know that from the experience of the past, that in order to, say, to have, because one cannot have a school without a staff of teachers, one cannot have a farm without a group of people who know what they are doing. Therefore, there must be in these various two fields, you know, there must be, say, a nucleus of our experts. But then, of course, there can be also, there can be a whole number, a definite number of papers. And that, of course, can rotate and should rotate. But one should not sometimes, you know, this picture comes up in our life, where one says, my, it seems as we are more and more getting more and more special.

[14:24]

And more and more, individual people do always the same thing. And therefore, the community spirit sucks. Personally, I'm very, I mean, positively impressed by somebody having that thought because he shows that he is interested in what our real, our aim is, that we feel that as we work really and truly as a group. But still, as work develops, progresses, experts develop. And these experts, of course, are then, in their main occupation, pinned down, you know, to a certain beat. And that may be that somebody is moving, pinned down to the forward, another one is pinned down to teacher, another one may be pinned down to a craft. So that is of course, must be, that elasticity must be, cannot be defined. But then there is another consideration that is to my much greater importance.

[15:32]

For example, I read just the other day a sentence of Albert Delatt in his commentary on manual labor. He says there, manual labor, without having been deliberately or completely abandoned, has been gradually replaced by mental labor. And we believe that this change is abundantly justified by the alteration in the intellectual, social, and economic conditions of modern times. Now there are, I would say many times, distinctions. That this moves, you know, in the direction it seems that, oh, eventually we can displace with the form of manual labor, because the new conditions simply require mental labor.

[16:33]

And then put the accent on labor. But then I would say, let us first take a look of mental labor that is of the same kind, that is of the same, I would say, theological quality. than physical labor. To me it seems that the division of activities has a theological and ascetical, not as simply a social or economic reason. Manual labor, just as hospitality, is not an economic convenience but it is part of the spiritual life of the monk. That means of his art of loving God with his whole soul. Soul, in that original sense of the word. And then, taken the soul, that's another consideration, not simply in a philosophical sense,

[17:43]

and saying the whole soul, that means all one's faculties, intellect and bodily faculties. I would say, no, we have to consider soul in this context, in the theological sense. That means the soul as it is now, in this state of fallen nature, when the flesh rebels against its spirit, and the soul therefore is in disorder. And where for this reason Adam has been commanded to till the soil, clean it of thorns and discharges, even if it hurts, and just because it hurts, There is, to my mind, the background of this word of Holy Scripture, Ecclesiasticus, 16, where it says, Hate not laborious works, nor husbandry ordained by the Lord.

[18:56]

Hate not laborious works, nor husbandry ordained by the Lord. Well, that's a theological statement. Manly labor, therefore, in this present condition of the world means suffering. It requires patience and humility. Farm work or housework, if farm work battles with thistles and thorns, it may be monsignor following at stones, that housework battles with dust and dirt, or kitchen work, or with cleaning of vegetables, cooking. Should I have tasted one of the penances of cooking? While the intellectual world, you know, has in it

[20:02]

A certain tendency that has always been understood, conceived especially by the monks, is always a certain tendency for Trinity to try scientific influence. That's again a certain theological truth. And that was the reason, I say, for a certain suspicion on the part of the monks. in the East, even in our text, Berial's book. Certain suspicion against cultivating the sciencia among books. Intellectual work is indeed, although one may not share this, as I say, this negative attitude towards studies, and we certainly don't, Still, intellectual work, find ourselves constantly again and again in that situation, is considered as a higher kind of talent.

[21:09]

It is somehow, you know, that's the instinct of one of the four nations. The kind of hierarchical, hierarchical feelings. And people in the monastery, I speak of experience, you know, always they were the intellectuals, considered as the doctors, you know, who made their doctor's degree in university. That was the, let's say, the claim was monarchus laxensis, perfectus. Now the others will not. So there is that distinction, and that's bad. That we should not have And in our context, in this family, that we should always keep, you know, in mind, not let that get into it. If somebody, for example, is asked, you know, to do certain kind of lecture work, that that is immediately considered as a kind of free-for-all.

[22:11]

case. It isn't the case. But as I say, it's kind of in the nature of it, in our present condition of fallen nation. See, there is that proclivity. And therefore, well, mercifully, an ex does get to count on that. Therefore, also, within the monastic community, as I say, the intellectual should not become, should I say, aggressive. And then kind of insist, push somebody else, or ask, oh, you're not going to study? You're not going to study? Well, please study. Not studying would be a terrible thing, of course. So that's not good. One should avoid, because then one puts all kinds of stinging bees in all kinds of people's ears. The result isn't good. Anyhow, it isn't, it isn't business, you know, you see, you know, that's, that's, you know, to the superiors.

[23:20]

So, therefore, one shouldn't push, let us say, the cause of the intent, you know, in a monster. I mean, not out of one's self, not out of kind of a private way of doing it. Natural should be a thing that is left to the superior. And then if it's gone in that way to the superior, then you see that sting or that taste or that thing which is inherent in the intellectual life is then taken out. As the superior says, you have to do this. And that means intellectual work. For the man, nobody can take it. And that's simply an order. He does it in obedience. And then this thing is taken out, at least the dangers, and then it is less. But, you see, in comparison, you know, to the intellectual work, as I say, there is the element of labor in it.

[24:23]

But that labor is not, you know, the same real penitential cap. I mean, it is not that acquaintance, let us say, with the dust and the dirt of the earth, which is given, for example, in Manor, and especially in Farnburg. Well, that is one of the reasons why I think, you know, that firmly believe that Farnburg is a way of life. It's not simply talking about as the whole question of work. It's not simply a question of making it work. It's the work question. It's a spiritual question. We are not there here as to be a successful corporation. But we are here to lead the spiritual life of the world and to order our life in such a way that it is successful. Really and truly based on the principles and the main thoughts of the monastic art, the art of loving God with its cold heart, its cold soul, and with one's hope.

[25:38]

And there, farm work absolutely has this to tap. One could say there are so many things, you know, and I'm eager to do that because I think it's a part of our existence here. Take, you know, I would say, one thing that you immediately see and you have an idea at, what is it, at no time. We say that, so, clear, euntes, iband, eplebant, mitentes, sebina, sua, venientes, adempingen, cum excitazione, portantes, manipulosum. They go and leave under tears to put the seed into the soil. They cut back, and they cut back with joy and carry the, what do you call it?

[26:42]

The seed, you know, carry the seed. They carry the seed. Now, there goes again that shrug of a hedgehog. We have, of course, a little different situation with our cows. But nevertheless, the essential thing is to the same. Everybody's got something in power to have a special curse on. The sheaves do not have. So, I mean, what I mean, you know, the Farnburg has, it has the Pepsico character, in which, of course, the role of creation shifts. It is always this crisis. We have it so beautifully in this northern country, countries in the various chains of the seas, the nature. For example, the fact that we live here, on this hill, and that we live here, really here, with nature.

[27:46]

What a tremendous thing that only is even for somebody like me who sits every day behind this stove lamp there, and then at least, you know, a little wiggle to look out. It's my part in the following. You'd say probably if I would see the birds on the other side of the fence, which would feel completely different. I wouldn't even give this confidence, but no, that's not the case. But that's it, you know, in its already, you know, I mean, the form of the stone is the whole glory of death. Glory to God. Well, it's in a sense, the whole Pascha character, right in there. That nature is most glorious, you know, just in this, you know, in this last moment of stopping before God.

[28:52]

This year was absolutely magnificent. Just like that moment, all was at it, really at its highest moment there. One day later, William hooked the horse to see James Alderley's son glopping on us. It's admiring. That's, of course, the aesthetic of all my work. But the way it's in itself, you know, as far as cooperation, as going into it, participating into it, it's a constant, you know, always the pascha, sorrow and joy. And joy can never be anticipated. Joy is always the fruit of song. That is the iron law, really, of far work. But it is wonderful. St. Augustine was 100% for far work. I don't know how she did it, but she certainly admired it, you know.

[29:56]

Well, yes, that's a maxima jubilant qui aliquiti agris operandi, he says. There's nobody who has more joy than the one who works in the field. In ipsa fecund bitate termed of deptes. In the very fecundity of the earth in which they rejoice. For there's other words in nice peace, too, I will to you. What greater and more marvelous spectacle is there? Where could the human mind speak? I think it's a beautiful thing. Where could the human mind speak or enter intiu, emur, intivit, daeo, with nature, copreo natum, with nature.

[31:09]

Quam pompositis seminibus, platatis surculis, transclatis acusticum, insitis maleo, What a wonderful, he says, colloquy has to precede. Before I know, and I'm sure now, this seed here has this kind of nature. It requires this kind of fertilizer, this kind of soil. Can I put this seed into this soil? Or what kind of seed? You've got shows in there, or a colloquium, a constant colloquium with nature. Before one can proceed in this way of cultivation and then put the seed in. And then that again, what the tremendous thing is, it is, you see, the dusting continues because then the seed is buried.

[32:18]

The life is buried. It seems to die. Then it grows again. But it grows only when it grows. The farmer can just put it in. And then there his own calculations end. He has to leave it as it were in God's hands. Then the only and the rest of it is just pride. Paul or Apollo can put the seal of a virgin in your heart. The rest is up to the Holy Spirit. It's interesting that basic truth is nowhere better illustrated and put in practice. I mean, practice. Then in formwork. No formwork, no cultivation of the field without cult, without prayer. And there one is, you see.

[33:19]

The heavenly is favorable, and one rejoices. The rain comes at the right time. One gives thanks to God because one hasn't made the rain. We are not yet at that point. We don't have hope to get any water. And still, you see, there is a bad year, you see. And then the misery, and then the risk, and all that's involved. And the praying, and the sighing to God, that heaven may be opened, and that the clouds may come down, the rain may come down. Okay, that's why they said, you know, now, to leave Egypt. I told you that before, because Egypt, that is the country in which the reserve, even of our work, is in the hands of man. The Nile rises, then you have just to dredge it, or you mill there, and then the water is put on the fields, and there you are.

[34:25]

It's all insured, like it should be. But then, of course, the Jew says, no, but God called us out of Egypt into Palestine. And in Palestine that we have, the Palestinian soil completely depends on the rain, on the clouds, on what comes from it. In the night, man treads the middle of the field, and then in that way, man's energy procures what is next, the field. In Palestine, one depends on Therefore, Palestinian worship, the Feast of Tabernacles, concentrates on the possession with the water. From the single source to the dead. That is the great day of the feast. The water. So, therefore, it is all there that is the symbol of grace. The God of Palestine is a God of mercy.

[35:26]

Egypt depends on the family. The family will tell its 100,000 people, trade your wheels for the Iranians. And everything is fine. He sits there and becomes fat, you see. But in Palestine, it's not the case. So therefore, Palestine is the home country. That's the grace country. Egypt is the slave house. There you lay under the desk. But Palestine, not. And that is expressed, and that is an absolute truth. You have to be for that, or it will have to be debauched. You have to be pious to be a good father. Otherwise you say, oh my, there's risk, now it may be a good year, it may be a bad year. All right, I go somewhere where I have it. We know that it runs and solves all my problems, and I end up in a shack. And that's more, that's not as risky.

[36:30]

It's more true. And of course, moms are, in our days, exposed to the same conditions. And that is, to my mind, is one of the things that really, with all of my great respect and admiration for Trappist Monastery. But when I saw that in Spencer, all these wonderful things, and big figures, in all sense, all the balance, you know, speak about it, it's too much of a risk. Instead of that, there is the assembly line, and they are large, you know, always four, How to jazz, you know, four jazz in row, one after the other, and they all march on this simply line, you know, four by four, first through the boiler where everything is boiled, you know, and then it stops, you know, and everything, and something clicks. And then it runs again, you know, and all these four-by-four march out.

[37:30]

What does four-by-four mean? Then it goes again, and it goes into the cooler. It stops, and see, they cool off, it clicks. And they'd rather stand there and not to. And they think it's bongo play. We are much at the head of the division. We do what rugs always do. We are always one step ahead of the others. And when we are smart people, we reduce the times that they can't do it. Now, all that, I mean, I don't want to speak about it, but it's a wonderful thing. You know, it's $750,000 business. $750 a year. Everybody spends on those, remarkably. Of course, that warms the American heart, you know. There's no doubt about it.

[38:32]

But does it warm it in the right ways? Is it the Holy Spirit that warms? And that's to be Christian in those things. So, therefore, We should ask, for example, our emails. Somebody said, you know, something, Father, you know what, you know, I mean, see, snowman or something, everything we seek, millions of millions, happy life, this, you know, the wicked spirit, and everything is there, wonderful, you know, success down there. The foot of the mountain, you know, the Lichten sisters, you know, with Mother Gertrude, and they labor on their fields, and they have been there for 15 or 20 years, trying to put a little chapel, a little bit modest little thing. And their hearts are full of joy. These 15 poor nuns, you know, in 15 years were able to put up this thing from their own means and their hard-earned money.

[39:36]

You see, there's no success, but there's a tremendous happiness there. And somebody who visits there, I mean, with an open mind, an open heart, you know, and so on, is maybe more impressed by Mother Deutrude than her 15 sisters. You see that there are fields that are not able to make a success in all of these things. So, therefore, it seems to me also, in considering the problem, it's not to be too practical. You see, I want to go there. Could maybe the same effort, you know, arrive at something that could make, you know, that we have people who have a niche for it, you know, in our own community. Some make Mr. Humbley as a genius for niggers, you see. They shoot you down, and I'd say, you're a nigger, you know. They think twice about it. Maybe in the end we couldn't compete with the Benedictine anyhow.

[40:46]

So, therefore, let us not, you know, let us not consider that for a mere note of that one of you. You see, it's a way of life. It's a very rough. The fact, you know, that the farm has such an integral part of this monastery, this community, this community is a bliss. There is no other. It brings holiness to it. Brings holiness. Not only to the whole community, if you have the right approach. Because if people are there simply refuse that approach, say, no matter what capacity I can make, you know, in one hour selling a settling line, I can make a hundred dollars, you know, and here maybe I have two dollars an hour. I go to the settling line with the other dollars. This is the manner of approach. And then I have the rest of the time with the two study, I have the rest of the time with lectures. So, that's the manner of approach.

[41:50]

What is the question here? What is the approach of the Holy Spirit? What we spawn, what really fulfills, you know, to knock down a whole fountain, a whole storm of substance. Everything that is given to us. And here, what is given to us? The substance that is given to us are these seven hundred acres. And there they are. Or we are simply confronted with the alternative here. Let it go to pots. Why give that? grow on it, or wants to grow on it, or do something about it. But of course, I realize if you do something about it, you have to do it with many risks and many frustrations, many disappointments, the whole thing. No doubt about it. But what is that all? You see, that is then to participate through patience in the service of God, in a very real way. guarantee. And I don't think that the people who are actually engaged in, you see, are for that losing in their monastic substance.

[43:02]

I mean, as a responsible superior of this family, I could need my conscience to answer that in an effective way, that they are losing. Absolutely good. I would be alive. It's not true. It's not true. So therefore, that is realist of the spirit in that way. That's much better. Let us take such a beautiful thing, you see, I mean, all kinds of things. I mean, you need, of course, a group of experts. There are so many other possibilities that go with it. And then, of course, in the course of time, can be developed. There's a whole new army there. All kinds of things that everyone can do at certain seasons. And there are others where everybody can preach it so that the whole thing, the whole community can work.

[44:09]

And there are other things where an individual can do it as a side thing, as this contribution in that garden, as Father J. Chin was doing, the honey, you see, the bees, you know. Now, I was delighted in the course of this retreat, you know, we had a little honey treat, you know, those things. They mean something. They are wonderful. All that is this focus. And in all this, we can praise God with all our senses. It's a very special way. Or think, for example, of the trees that grow off of it. the potentialities that are the lips. We laid out for all kinds of things, various possibilities that are there. For many, there are also talents and gifts and propensity. There are many conditions. Somebody's interested in this, another one is interested in that, and so on.

[45:15]

Not everybody can be that simply not the meaning of the monastic life, monastic life, way of life, is an invitation to everyone, to everyone. Not only to the students, but it's an invitation to everyone. And that is an extension of monastic life. And that is the danger of what was in our days, where the ordinary Benedictine life is limited, for example, in this country, to schools now. If schools are into the department, you can receive into a monastery only those people who have the brains and the willingness in turn to teach. Now, that limits already the whole department, and therefore specialise the community. And then you have a community of teachers. I mean, I think I enjoy our recreations more, you know.

[46:17]

Somebody may come to us, possibly, perhaps, you know, from the... from the... from the coast table, or just introduce you to work, you know, with the signage. And then, maybe somebody's nose is a pinnacle, thank God, it works. I like that more, you see, than having everybody see, you see, with voice, you know, then hearing about... Paul so-and-so, who didn't learn his French lesson today, or something like that. So, I mean, to sit together, it's simply not the monastic, you know, written rules, simply you find why the way the monastic premier is composed of all kinds of people. And that is the essence of it. Because they are bringing it together in the Holy Spirit. The other one is they are together because they are together specialists, you know, who can meet in a specialist club.

[47:23]

But that's what he wants. So, therefore, let us be happy, you see, just about this whole city, I want to examine the whole matter of the students, you know, of the priesthood. I can't go into it now. That would be another thing on which really still I would like to do that, you know, in maybe next week. But there, too, we have to arrive at the original concept, you know, again, so that the monastic priesthood is given to the model as an answer, as a crowning, you see, of spiritual achievement, of spiritual maturity. of humility, whether the average and the monks, they have the real feeling about this man, this young man. And this is, of course, monastic priesthood, and they're completely different from what we call the diocese or secular priesthood.

[48:26]

Secular priesthood is a service right now to the church. As soon as somebody is enough, you know, to do it, he starts it. That's absolutely inaudible. For the monk, it's not that way, you see. Because his priesthood, for that matter, is not in that way an active ministry to the church in the ordinary care of the souls. It is. But for the monk, in that way, I would say, Also, my own approach to it, you know, there, learns the old idea, you see, of monasticism and Jean Leclerc's studies, and I'm so glad, you know, he has taken up all that suggestion. You see, I told him, you should study this question and see why monists were ordained priests. And he has found, just the other day, or a few days ago, he wrote again from Harrison, he said he had found so many new texts. It's absolutely evident that the greater percentage of monks, for example, in the 8th, in the 9th, in the 10th century, were ordained, you know, because those who were, through their status of spiritual perfection,

[49:45]

And why that? And with the consent of the Arab community, are prepared for the hermitical life. And then mostly, it's very interesting, the priests, the monks who were going on for the hermitical life, gave their ordained trips. Because what? Because it was considered they are completely, let us say, taken up in the sacrifice of the soul. And therefore, their celebration of the Mass is really, let us say, the consummation of what they really are as monks. See, that's another approach to the priesthood. The priesthood and the offering of Mass there has that. It is an operation, it's an act of worship. It's an act to carry, to say, by spiritual effect of the one who does. And therefore, he offers it, he offers it in his hermitage.

[50:49]

And there he has, therefore, that he loves being naturally, I would say, into his life. And of course, as a hermit, he does then, he offers the sacrifice alone as a hermit. but I mean the material, not spiritually, alone. See, because he is a perfectus, he is a gnostikos, a spiritual being. And that is, of course, that is the fullness of the monastic priesthood. And therefore that monastic priesthood is not sexually connected with any external world. But it is then, as I have written, Sacramental act is the crowning of the spiritual perfection, of the sanctity of this individual. Therefore it is, as Rupert of Deutz said, it is for the model, it is a crown.

[51:54]

It's a crown of what he has achieved. So, and all these things are of greatest importance for Well, I think perhaps also maybe for the spiritual future of some of those who sit right here with us in this community. And things that just the other day, in fact, again two days ago, you know, I received a letter from a triumphant ship in Bavaria. Right from the heart of Bavaria. The triumphant ship line. who said, you know, that he had read, you know, the Converse of the Aveds, and, you know, you and he had made a written, you know, composed here, a memorandum for his own congregation, see, for the general chapter of his own congregation, and I must say, was completely in the set.

[53:01]

That's it. This approach, this nasty approach to the peace. Of course, in my very own relation, things are still a little different, but, I mean, it was also this direction in which he went, what he proposed. So, we can see, you know, that all these things, we live simply in a time in which the whole monastic world really is opening up yet so many various directions. And let us pray and let us also through the goodness of our lives. That's the main thing, you know. back up these ideas, because then they will no doubt about it there may be resistance and there may be not understanding and so on, all kinds of things. Maybe even mean things you don't understand. Those things if they are back up, if they come out of the inner aura of the spiritual life of the monastic idea, they will not perish, they will flourish.

[54:05]

And they bring about again, you see, to a new spring for the old monastic book. And therefore, in your own prayers, in your own life, there's a fruit in some way of this retreat. You know, I think it was a fruitful time which we have spent together. I really felt close at one or two. I'm always a little, I mean, a little hindered, you know, in conferences and so on. It's a difficulty for me. I can't look at people because when I look at people, I get completely distracted. You must therefore, I can't leave you on this, my eye, you know, I'm in public, I notice that, I know it's a bad situation that you have to play for me. Well, it was a fruitful time, and I know, as you know, that the Holy Spirit has been with us, you know, in these days, so it's really with thanksgiving that we close it.

[55:14]

Maybe a little word stick tomorrow, but then I give to you now the papers.

[55:19]

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