I need a prayer at the beginning of this. Next, Jose, on the question of that resignation in the context of our visitation. Maybe you can't foresee this, you realize I'm a little distracted and involved in kind of another train of thought at the moment. Maybe we can begin just with certain personal reasons concerning myself for asking, you know, to be relieved of the office of superior here in the community. And that is that I feel at the present time I still have a certain possibility of... doing things, let us say, especially in the line of bringing personal things and thoughts and so on to a certain completion that I never had the time to do it.

[01:19]

There is a great stack of material that is waiting, but under the present circumstances I would never have the time to really go into it. And then another thing is personal kind of need. I feel, I mean, I said it very distinctly that the charism of a superior is not something in a monastic context at least, is not something mechanical that simply is determined by years, you know, not even the magic of round years. But it's simply a matter of an inner realization and feeling if this charism is there or if it is not there.

[02:20]

And I have very much the feeling, as far as I'm concerned, that my charism in leading the community is, in some ways, is not so alive in me now as it was in the past. And the reason for that too is that I had so many external things and hearing in this direction and that direction in the past and I feel very strongly the need for recollection and for the times is simply also to give you some continuity of thinking. I really suffer very much, I know it from my own past experience in Mariana, that I'm just not the man who is able to just go off and then turn off and turn on and turn off and turn on all the time.

[03:29]

It just tears me to pieces. And I feel that very much is inevitable in this officer of a superior. He is constantly telephoned here, this situation, that situation, correspondence, visitors, and all these things, of course, as long as one is superior, have a certain official character and can't be, let us say, turned off. Cannot people who come here They want to have a right to meet the superior, and meeting the superior is part of their whole function, let us say, a function of the superior in order to administer this whole office of a certain hospitality as far as the spiritual side of that hospitality is concerned. So I always feel they're very strongly under an obligation

[04:31]

And as I say, that is a very disturbing element. And as I say, I just cannot work, at least in any kind of really, to be fruitful under those circumstances. So in some way, it's really, I consider it as a part, too, of my own inner, I wouldn't say exactly salvation, you see, but of an inner spiritual need which is there and which is very strong. Then the... I feel very strongly in the service of the community, as far as the community is concerned, that we have now this experiment, say, going for about two years.

[05:39]

And also for me, strongly, this is the psychological moment. I wouldn't like really to have this continued any longer. I think it has kind of fulfilled its function. Was it thought of as a kind of transition? and as a kind of trying out possibilities within the community and so on. And I feel strongly that this was never intended to be an infinitum, but it was limited right from the start. So the kind of inner impatience to end this, also the certain ambiguity which is connected with this, also for myself is very urgent.

[06:46]

I see myself very often in a situation in which I sometimes even get myself kind of mixed up, you know, should I know this or should I not know this, or is it necessary or is it not necessary? Should I be asked, you know, should I not be asked? If one is superior, then one really has somehow the last responsibility for things. We made a kind of, of course, a kind of distinction between the let us say, more day-by-day affairs and things that, and decisions which would be more of an impact, have an impact on the future and so on. But that is, in the practical field, it's a distinction that is difficult to make. So I feel that this ambiguity, it's a factor which disturbs me and it would be for me in that way a relief if I knew clearly that I didn't have the ultimate responsibility for things.

[08:00]

And in that way too I would feel freer then to be of positive assistance to the community and of service, but in a way which also to myself and for myself would be more I think, more in line with my inner abilities and longings. And that is, as you know from the past, is always much more in the field of theory than in the practical field, especially if it comes to practical conclusions which affect then the community as a whole. I think what we need, also what the community needs at the moment, is people who are free to really devote themselves to the important problems of our day, not only for the sake, and also certainly for the sake of the community, but also for the sake of those who are

[09:14]

in contact with the monastery, this whole number, great number of people that in some way depend also to a certain degree spiritually on the food we can give them. And there is, for example, a thing that's very much on my mind is the pathways in Holy Scripture, which is left, you know, I mean, was just a certain attempt, you know, and very limited and not completed. And that's in some way is a pity. Not that I think this is a great masterpiece of exegesis at all, you know, but it's simply so. And I can see that every time that When I get, let us say, to the explanation or the commentary on Holy Scriptures, the same as, for example, for the rule or the fathers, I feel that my inner, shall I call it a charism or gift, is more...

[10:37]

commenting, you see, the opening up of texts that are there, not in any way creative, but in this field of commenting, you see, commentaries, two things, I feel I have a certain possibility also to reach people and to put them into contact with things that are really new to them, that have not been seen so far. And I feel that's not only the community and just the circle of people that are in connection with us, but it's all for the church as a whole. The church at the moment is very much, as you know, at sea also in this whole element, in this whole field, for example, of the Word of God.

[11:41]

And it seems to me that for monks and in the monastic context, here is definitely a field where we should try to make our contributions. It would be a great pity if the whole fate of exegesis, this whole field, would simply be left to the doctors of the biblical institute in Rome. And I think that is too narrow an approach. However, that is what at the present time really is the situation. And just in this field, we have relatively few on the monastic side who would really be of help there in this field, especially in this country, as far as this country is concerned.

[12:47]

So to have there a certain time and possibility to develop this in the service, really, also the monastic cause. It would be to me a great joy, that's for sure. Then the other thing I mentioned, all these things concern the monastic field. And there are these many, many commentaries and talks, you know, that are waiting, good brother Lawrence spent so much time on it, typing these out, but if I read them, then I get shivers, you know, and I feel very much that with all the, as these things always are, you know, with all the good will, still then if one meets, let us say these things,

[13:49]

Again after a while one sees what a tremendous need there is to round this out, to clarify it, to deepen it and in that way to bring it to a certain conclusion. I can't do this under the present circumstances because the time for doing anything, I mean, merely even keeping up, for example, in exegesis and also in monastic literature, is to me very, very limited. The only way I can do it is that I take hours in the evenings and then, of course, I'm not reading in the morning. And then comes another very important problem to my mind, that I simply also, under the circumstances of health, I just don't participate in the regular daily routine of the community in a way that would, let us say, then also help to

[15:07]

establish a good kind of convincing authority for those who live the routine. Do you understand what I mean? And I think this is not good for the community. So these are the kind of subjective things. The objective things is, for example, I think of... of the community itself and the repercussions that this state of suspension has. This prolonged ambiguity is not good for the community. It is as if the orientation very often is not clear. Somebody can go to this to me and can I ask for this? I would not say that that is being taken advantage of. It isn't. But at least we have had the concrete experience of several also misunderstandings in that way coming up and kind of confusing the order

[16:25]

willy of things, you know, in the house for the members of the community. And then there is, to my mind, there is a great need. That's, of course, based on my own personal conviction, you see, that if, also what I feel, you if Fr. Martin would be determined by the community, the Albert Piran, as the successor, which is a great probability, then I think it is good that this takes place now, because I feel very often that Father Martin, in this present situation, doesn't, in some way, doesn't come out enough, you see, and I think a great part of that is consideration, then, for me, how do I think about this or that, so on, and that is, in some ways, is a certain, I think it's a certain, it's not good, the context, if...

[17:48]

somebody has the full responsibility and knows it, then he will also put his whole being kind of behind it. And I think that is what is needed if my successor would be Father Martin. I think it's very needed for him because in many ways he's old enough, he's mature enough, But I feel always he kind of held back, you know, in many ways. So there is an opportunity of maturing and of independent thinking and acting is kept away from him, which is, to my mind, is not good. Then, of course, there's the other. I think, too, that I consider this change in a certain way as also a change for the community from one generation to another one.

[18:59]

And I think the kind of psychological moment for that, too, is now. The community, I think, should... say this community is and people are on their own feet and in that way have to face the situation out of their own resources and their own full own personal responsibility and I think that is that should be done also under be a new leadership which would open up, as that always does, certain other horizons and possibilities for people also in the community who feel that, are aware of the situation.

[20:03]

And I can very well understand that there is a certain and I say impatience, you know, that may take over in various members of the community, which also is in itself not good, and which has, to my mind, is justified. So the... These, I think, are the main reasons which cause me to ask really the community to relieve me of this responsibility. sure that it's you know is also good and for me i must also say that again of course for me but it's a certain uh to me it's a certain inner relief not that i would seek this simply for my own reasons and if the community would and the abbot prime would be

[21:20]

very decided, you know, not to accept the resignation, then of course I would consider it as an act of obedience really to the community to still to continue. But I must confess it would be a very, very difficult and very hard thing for me. But that's not the decisive thing. I think the main thing is really the inner growth of the community, which I think would take place if a kind of new opening in that way would be established by the election of a successor. So if anybody has any questions, maybe in this lecture, we can answer.

[22:40]

You know, you can think of some, perhaps, parts of reason that are the opposite side of the Russian tool, which is probably the other way, although, you know, things that occur to one life, fortunately, since we are in a very typical time, in the world, in church today, we can see that we have advantage today. You have your experience of at least some of the past and many things that have occurred in the past and to bear on, to bring to bear on that current situation, thank you. That is a philosophy we all need to acknowledge, and that is remarkable in our days. that would seem to me to be an advantage, to have still you as a person and also your experience and wisdom available elsewhere and then dealing with

[23:56]

Yes, I thought of that aspect. I would say one should not overlook in a situation that I have no intention, if that's not the wish of the community, of my successor, you know, to leave the community, I mean, not to, you know, to stay here. So I feel that in that way, in some ways, the... the contribution or the service I could render to the community might in some way be much more free, maybe in some way more effective if I were not superior. Because it's simply a matter of fact that the authority today and that's not only today, I think it's all the time, meets, you know, always with a certain, let us say, a certain bias, you know. While if things are put there and formulated not on the level of the authority, but simply on the level of the objective kind of authority,

[25:15]

and based and standing on their own objective evidence, that that would be also a better thing really for the community. Not only might members of the community be more open to things if they are simply contributed as a contribution of a member of the community like any other member of the community and not with the idea of this is now the wish of the authority, anything like that. And I think that that would be a, or could be a good steadying influence, you know, on the community, especially in these troubled times. I feel that the superior in our days, as superior is simply, especially that's true also for an older man, is faced with really too many problems and too many changes.

[26:26]

You see, the situation is very, fluctuating and an older man simply cannot see and has a difficult time, you know, to keep up with it. A superior today is in a situation in which, you know, when I was in Maringala, Herbert Ildefons could simply take certain topics that he thought are important for the community and could develop them in whole sets of conferences. He could concentrate on something. This is impossible today because you don't have all that. But, for example, he could pick up the oral relation, let's say, of the monk and the woman or something like that. At the time this was an absolutely completely revolutionary idea that an abbot would talk about that at all.

[27:28]

But he did it and he did it with gusto and with success. But today it isn't only a question about the monk and the woman or something, but it is the question of the liturgy and the awe down to the principles. At my time, my last day was the woman liturgy and that was it, period, you know. Today you have a constantly changing scene, you know, also in the liturgical field. Then take the field of monasticism, constantly. I mean, Herbert Ildefons could write a book and at the time to write a book, a commentary to the rule, and could put it there as a certain orientation that it would last, you know, for the monastic community. But today, it's absolutely out of the question. The fields, the very fields, for example, of monastic history has broadened, you know, since...

[28:35]

in these last 20 years to such an extent, you know, that it's very difficult even to keep in contact with it, you know, if you had nothing else to do but study monastic history. It's tremendous. And the same in theology. The whole situation, for example, of the church, ecclesiology, think of the whole field of psychology, theology, community psychology, group dynamics, the whole business, you know. I mean, it's such an embarras, really, of Christians and problems that they're faced with. that it's very difficult for any superior to do justice to any of them. And of course, what he can do is to act as a certain kind of clearinghouse, maybe, for the community. But even in that, and even to do that, he needs a great amount of studies for himself

[29:45]

or at least of help, you know, of those whom he can delegate to do certain things and study certain things, and then, you see, hope that there comes a support and there comes a source of information. But that is now at this moment in our community that is That whole business is really at a minimum. It's at a minimum. What the superior can today expect in cooperation on the part from the experts in various fields is in our community at the present time very limited, very limited. So all kinds of developments that you are all aware of, and that we can't do anything about it. We try to do something. There's a reason why we, Father Martin, is eager to let people, you see, into studies and so on, in order to, in that way, enlarge and help our, as I say, also our development in depth.

[30:58]

But it's very, very difficult. And again, you know, I can see that the young people people and young members of the community here who would be involved and would be able in that way to come to contribute to their studies again are in somewhere in the situation I was in years ago in Mariana where then you see there is a kind of rising star And everybody, you see, converges and asks for this and asks for that, you know, and that's the same thing that happens here, you see. Like our brother David, who is in, to my mind, be able to make a contribution in the field of spirituality, but all kinds of important concrete things, you know, and all kinds of things converge and demands are being made, and whoop, Now, I can't promise, you know, how the future is, that maybe here and there.

[32:00]

No, I don't want to go into that. It's too concrete. But there, you see, I feel that there is great need. I mean, I'm a thinking star. The demand for me is not exactly increasing. in the outside so there is a possibility then it's simply in the nature of the of the fall of life you know the autumn you know that one just kind of uh remains in a quiet uh in a quiet light but not so much in the in the storm of action and of concrete tasks and so on there are Well, for the young people, it's an important thing because that is also the way in which they get experience, you see, and in that way can mature. So, therefore, I feel that very strongly and that, for example, in relation to Father Martin and so on, I think that I could be...

[33:08]

of assistance to him if there is any problem comes up where he wants, you know, some studying or reading up to be done, you see, and so on, or wherever else it may be. It may be, for example, that here in the community one of our present needs is teachers, because we have no teachers. You know, at least it's very difficult now. I'm not, I mean, I have great misgivings in... in order to cover this, to import, you know, let us say, somebody on the outside, a pastor here from the neighborhood or something like that, I think that's really, you know, won't help much. While maybe I could in that way give some classes or if there is, we have, for example, this coming winter a certain program of working together on a project as we had formulated it of spirituality of world religions and our monastic life.

[34:21]

Yeah, that's an enormous field. For example, while in the present time when there are all these sessions and the superior has to attend to them, this group meets and that group meets and this committee meets and that committee meets, And then you have other obligations. You have guests in the house and so on. It's very difficult then, for example, to join groups or a group in the monastery that is concerned and is occupied with, for example, certain fields, you know, and aspects of spirituality and so on. It's very difficult for a superior to do that. And I think that And my successor will very soon realize that too, you see, in a very acute way. I mean, there is a limit to the degree in which somebody can, as I say, extend his lines, you see.

[35:26]

So there's a definite limit to it. If he wants to be excessive... effective, you know, really on the line, let us say, of a certain leadership, there is a demand, you know, in the communities, I can see, for, let us say, leadership. Not an autocratic leadership, but I mean a leadership as in a family. It is needed to keep them together and give a certain direction, but to exercise that function of leadership, One has to concentrate on certain things. One cannot possibly try to be in that way all over the place. And that is, for me, is a great thing. So I must say, thank God I have not to be all over the place because I know that Mother Martin takes off so much, you know, of this, just this aspect, you know, and carries the enormous burden.

[36:30]

which, however, one can foresee he will not be able to carry once he has the full responsibility for the place. So, but that also may be a good thing in that way for him or for anybody, you see, who is in this position. One of the questions that I had in my mind in the last phase since we had the last meeting was the question of success in life. And we've had these three years of experiment. And in some ways, we haven't really been in the position where someone of the younger generation, so to say, would leave the community and would be, so to say, confronted with the real issues.

[37:37]

And I quite feel that while we've made some progress and so on in these years, we have some real issues to face. I find it a little hard, you know, to elect somebody for life. I've noticed in the last years that Father Martin isn't terribly outspoken on exactly how he feels. And in the community that we were made in its own identity, of course, there would be a terrific presence, of course, here on this period, if it were to be. And, you know, so to say, in this period, if it were then to have a little slow regression,

[38:41]

One of the younger ones is really going to meet the thing also. Yeah, as far as I can see, Brother John, that is a question which concerns the modalities, you know, I mean, of the change. And that is, I don't think it's the question we... wanted to discuss right now, you see, I mean, that would be another thing. Again, you know, I think that the present time, the very fact, you know, that we have begun to broaden the whole, let us say, basis of authority, you know, very much in a greater extending the responsibility and so on through many meetings and so on, I think that, again, this is not a question which is as crucial as it would be if one accompanies or in the present time, you know, keeps the idea of an avatar of a superior of the community as the one to say who's superior.

[39:52]

whose decisions, you know, really make or wreck the place, I think that is, that's, you know, okay, not the case, you know, I don't see that as so. But as I say, that's another, it's another problem. Anybody else? Well, Francis. You brought up, well, James said about, you know, some experience that you've accumulated over the years, and you put it in relation to us, the theology, And I wonder about the retreats, the retreats specifically. I would hope that you wouldn't cut yourself off from that, because I think we all read them. These are increasingly more and more crucial each year. We want that peace will come here, and to a great extent there is a personal bond between you and me.

[40:55]

And even abstracting from that, I think a person who is much older, who has known little about the things in the world, has very much to offer what such a young person cannot know. And I would hope that your retirement would not, let's say, cut you off from that possibility. You know, giving yourself to that work which we all believe is very, very important. Yeah, I'm glad you mentioned that because that's another question too. In fact, it's also a reason why I would prefer, you know, to be relieved of the responsibility of superior of the house, you see, because as it is now, I feel very keenly that torn again, you know, between time that I give to the priests and time that I give here to the members of the community.

[42:00]

As long as I'm superior, I really, the primary responsibility rests, you know, with the house, and I'm in my own mind very doubtful if I have really, you know, lived up to that responsibility, you see, because I'm always, it's kind of my temperament, if I see people in great need and so on, you see, I'm kind of taken and too easily taken, you see, to help them, especially if it's people who come the outside, because they have always the feeling now they're here for three days, you know, And they expect something, you see, and so on. And there you are. And so you always are in this position in which the Romans are in relation to the Pope, you know. They are the last ones who see the Pope, but the whole world can always see them because there is so and so and so on.

[43:02]

So he's going to stay two days in Rome, you see. So, Lordy Father. And so, you know, it's... And that is in some way... is here the case too. For example, I fully realize in some way this question of the priest retreats is an important question, but at the same time I just don't see how under the present circumstances we really can do a job which would be adequate. I think what we are doing now is It's kind of always kind of muddling through somehow, you know, and so on. And the preparation that one can give to these, I feel that very keenly, especially if you are confronted with people who come year after year. You cannot always come with the same things, you know, all the time. But you have to come with the same things as long as you don't have the time, you know, really, even to prepare something, you see, for them.

[44:09]

So in that way, too, we might be, I feel that in this way, we might be more effective, you know, too, if we could divide, you know, this responsibility and in that way make it also easier for me maybe to... to see the priests or to help them, you see, without always having this feeling, oh my, now so-and-so is waiting and so-and-so is waiting, is always put off to another day, and it's bad. You see what I mean? If you have anything else, or if you want to mull over these things, stay, you know, until the visitation comes, the apartment comes.

[45:12]

Are there any other questions maybe still in your mind that you wanted to I'm just wondering if there are any kind of plans or any kind of, you know, some of these plans you can be at, you know, in your community and so on. And if I have the possibility to examine ourselves, you know, Is there anything that's taken down or something like that for me? Yes, I think that is important in this context of formation.

[46:31]

Right, then it should be... I have a little question about the grocery note this morning. You saw it. There was this question about... I've come up here with that. Do members of the community have a way of working both with other people in the community and in regard to the superior, which... It looks a little bit independent in its ironies. It seems to show its true initiative and its true independence from the ubiquity. For traditional categories of obedience, it's at least another order of acting. It seems to not ultimately, in any way, you know, the spirit of peace, but it certainly would involve, say, more of a confrontation of issues and people in a way that somehow is more frank and somehow more open.

[48:12]

And people have been criticized for being too independent in this way, and I wondered, it seems to me that there's a certain element of this I don't know how to characterize it. It seems to me that this is even how to bring it up. I do think we need to not worry about the fact that we've got a lot of mediates and authority in this room. The way in which I think the role of the new superior worker would be would be we'll have to work it out on ours. But I wondered if just how one can interpret what the community's role He is, excuse me, regard to. Well, I'll just take my great example. Brother John, for example, pointed out, was criticized for what can always happen on its own. Sort of, perhaps access to that sort of a gadfly at times, will want to expose problems and sort of attack them on a,

[49:17]

And I'm not sort of a superior to all of us to do that. And yet it's basically a good instinct that it finds. It can spark a little more light in the community and develop a more responsible position in the community itself. And my other problem is it seems to me it's more of a recruit in the past. in terms of the greater sublimity of the community itself and our ability to meet certain problems, but I just don't know how to interpret it in a logical way or in a spiritual, in any kind of spiritual category, it's difficult to know. You can knock somebody over the head for acting on his own at times, with the all categories of obedience. Yeah, it seems to me that's really what we, to a certain extent, what we need in this time. It would be so good if all of the members of the community, it seems to me it would be good if they all wanted to do the same thing and Adam would be more responsible.

[50:31]

You touched on a point that's very important, you know, and crucial, you know, in the whole business, you know, in the... In the past, I have been very eager. My whole concept, you know, of the role of a superior, you know, has shifted, you know, it has changed. And that's another reason why, again, why I feel that the moment has come for a change, you know, just to give these things maybe a better possibility. I was always, you know, I mean, the... In all these questions of, let's say, what one would understand with the contemplative monastic life, my idea was very strongly that silence and listening and then the slow kind of absorbing of the

[51:38]

of the doctrina abatis, you know, is an important decisive element, you know, in the monastic life. That's the kind of thing. Therefore, the abbot, you know, in that way, is father through his doctrina, through his teaching. And I had great misgivings when I saw that this situation was more and more turning into a situation where, in one way, for example, everybody wanted to be in on everything. Let's put it that way. And where also, for example, to me, for chapter meetings and anything like that, the principle would always be, first of all, that the superior would determine the topic. and that the members of the community would not be able simply to throw in their own topics, bringing them before the whole community, without the intermediary or the erection or something like that, or the part of the superior.

[52:58]

And I think it's simply as common. I think that's part... Probably also, I say that tentatively, not as a matter of attitude, but part still also of the temperament, you know, maybe also in the specific sense of the American temperament, which is different in that way, you know, from the temperament I grew up in. But that it simply belongs, you know, to the... let us say contemplative in that way, ordered kind of approach to things. That a community cannot and should not be flooded with problems that one can see clearly the majority of them are not able really to deal, not prepared to deal with them.

[54:02]

But then, therefore, in the past, you know, I've been, in years past, eager that not papers and all these kind of things, you know, should be open, you know, to everybody and so on, and that everybody is not being able to read everything that he wanted to read and things like that out of this problem. Because I thought it would, in the end, disturb, you know, that to say the... the clarity, the quiet and also the solidity of the community. However, one can see very clearly that under the present circumstances of the world changing so fast and bringing so many various problems, for example, more theology, ecclesiology, all this kind of thing, that that is absolutely impossible and that this kind of direction or so on and of sifting out, you know, the questions, the problems, this is not, it's just not possible.

[55:25]

And then, of course, if it is not possible, then also one has to turn this impossibility into something positive. To my mind, to turn it into something positive is then to simply agree that there is a challenge, and this challenge is simply for every member of the community, all the members of the community, and that therefore the initiative and bringing up of these Problems is something that has to be left in that way to, in its origin, experience completion merely to the Holy Spirit who breathes, you know, where he wills and whither he wills. So it is, that is, of course, I mean, I have a certain amount of experience a perhensiveness about it, you know, but personally I'm completely in that way at peace.

[56:29]

But personally I don't feel that I'm too good, you know, in, let us say, in practically, you see, bringing these things to a, you know, to a fruitful, you know, development, you know. And as I say, my mind is in that way. I can see that always much too slowly. I have a great, great difficulty, you know, even in bringing up arguments and problems even to see, you know, what really the argument is, you know. I mean, it's simply a personal also limitation. So that is, again, you know, it's one of these reasons why I seriously think, you know, that in that way my charism simply has come to a conclusion as far as this function is concerned for the community. That this was good, say, in the years in which those who came were starting from scratch, you know, and were naturally inclined and eager, you know, to consider the superior as a teacher in that way and as the teacher.

[57:43]

and the community more or less as listening, in that way, as disciples. And that simply is that time, to my mind, has come to an end. So in that way, too, I would greet, just for that reason, a personal change in the person. So, do we have any other problems still? Good then. Okay, you mull it over and we pray and then we can be sure it all comes to a good conclusion in the end. So, as far as I'm concerned, I want to tell you again, you know, if you accept the resignation, I will breathe a sigh of relief.

[58:52]

would make me very happy. If not, no, then maybe it's good for me. But it would be a cross. All right. We thank the Lord for all his gifts and for all that he has done in the past for us and also the inner growth of the community and we implore the Holy Spirit to be with us for further steps of growth in the next future. Through Christ our Lord. Amen. Thank you.

[59:54]

No. Amen. Amen. Thank you.

[62:05]

God bless you. [...] Lord, have mercy. Lord, have [...] mercy. Well, I've learned from the museum that I know how to do it. It's a very interesting thing to see, but it's very interesting.

[63:32]

We did it for the children. [...] Now I have them with me in the land of the Lord. Though I take some space, we don't make me up inside. Now I have them inside of me. Your Lord will take away what's inside of me. Thank you. Thank you.

[64:41]

The Lord be with you. And with your spirit. Amen. O God, in the glorious conspiration of your holy God, the Son, You confirm the list which are made by the testimony of the prophets. And you wonder, speak, watch, have, and have an adoption as your sons, by the voice speaking of God. We ask, Lord, to give you a mercy that we may be poor yet to the king of the world, and share it in that very glory that it is. who Jesus Christ, your Son of the Lord, who lives and reigns with you, in the unity of your Holy Spirit, God, for ever and ever.

[66:16]

Amen. A greeting from the Apostle, Pope Francis Peter the Apostle. Behold, we certainly were not lured off into these troubling, concocted myths when we talked to you about the mighty coming of our Lord Jesus Christ. Of His majesty, we were actually by the wisdoms. For He was the Lord of God, 100% God, when man uniquely when that elite declaration came to him from majestic splendor, to say, My son, my beloved, in whom I take delight, this is he. And that was the voice we ourselves heard when it came out of heaven, since we were in his company on what all we want.

[67:18]

Besides, we still said it's something altogether unremarkable, I have something altogether, revival, the prophetic message. Pay as close attention to it as you would to a lamp shining in a dark place, until the first light of dawn appear, and the morning star rises in your hearts. You are the bread, the flesh, and the blood, and you are God, and blessed are you forevermore.

[68:45]

Your brother, the Lord of hosts, hear your prayer, dear children of God Almighty. Choir singing. Thank you. Lord, in the name of the Father, and of the Son, and of the Holy Spirit.

[70:25]

We read the Holy Gospel according to Matthew. The Lord be with you. And baptized Jesus to Peter, James, and John, and left them on the high water, and themselves. Then he was transfigured before their eyes. His face became as dancing as the sun, his clothes as radiant as light. Suddenly, Moses and Elias appeared to them, conversing with him. And Peter spoke up and said to Jesus, Lord, it is good that we are here. With your revelation, I have set up three tents, one for you, one for Moses, and one for Elias. He was still speaking when suddenly a bright cloud overshadowed him. And now a voice came out from the cloud and said, This is my beloved Son, whom I make light. This is him. When they heard this, the disciples fell face to ground and filled with fear.

[71:31]

But Jesus came to them and laid his hand upon them and said, Get up, not for the faith. When they looked up, they saw only Jesus, no else. As they were coming down the mountain, Jesus said in this lament, Enough of any one vision, until the Son of the Act is created then. Alleluia. [...] Dear Fr. Bishop, I, Herbert, here, together, rejoice in the feeling that we are in the light of Mount Tabor.

[72:32]

We understand there are many reasons why I have chosen this feast of the Lord's transfiguration as the pagan feast of this monastery. There is the beautiful motif of the mountain, David, with all its spiritual connotations of hiding, the outlifting of powers, the innervating view, the growth of the wild. There is also the motif of being apart, the withdrawal, or the purpose, of initiation into the mystery of the kingdom. Most of all there is the splendor, the light, the light of the divine wisdom, and it's that golden power, the light of contemplation.

[73:38]

It is perfect to be here. That what lives may be also deeply in the hearts of women. For there is a communion, the sharing, the love, the wholeness, the life, with three apostles. And they are so full of beauty. For we can be honest. I offer you in this invitation today would like to emphasize the importance of this feast as a revelation to the mystery of the material world and its place in God's design. Just yesterday one of the brothers told me a big feast like a consecration.

[74:46]

It's a big feast. Monks really want to live an angelic life. Maybe some may allow the monks. The question is, may I ask, Why this material world? Why has God not created the earth of angels? And to answer this question, it's very important for us here, and for the Savior, we who live in a life that is so close to matter, close enough to experience the notion it brought with the existence of the material world. So I go into details like that.

[75:50]

I wrote down a few things, you know, not because I've read about any lack of material. But just imagine, when we first came to this mountain of the Transfiguration, it was called a desert and poverty hill. The first visit that a priest who came here, a dharma, was told in Bangkok and told his father, there is nothing there, just nothing. I think that our father must be able To tell you a story, I mean the story of the big shake. When the spring rain washed away the first spring on the road. And it had been no nuisance. But the first cows had still been met by lightning. The first decent cow had happened.

[76:56]

His fetus had to be a kenosis, part of the nuisance of the material world. The sweet scowl I did was round Henry's hip. I've never seen anyone on the predictor bird tend to venture and then hide. Angels go great on fences. and the knowledge that which lays in them at 2 a.m. in the morning. For the bomb, the member St. Peter's bomb, signified the intention of that bomb to protect the knowledge that was left there against the material nuisance of utter sparrows. I could move on. The story of sweat and frustration We thought, you know, that the witness may be the dawn of the new age.

[78:03]

Then the mechanical age began, or more to say, when we switched from the first two horses to the chapter, the pen and the paper, the cutter, the blade and the tractor at the most decisive moment before us. Fr. Bruno Stewart, Fr. Tom, Bob Stewart and Fr. Bruno. The bystanders, the lean-siders, the modern language were built. Then imagine what we went through in the fetches of the diners. Now there are a lot of these instances of the material world. What were we? The answer was, slaves. When you get on, you will rally and think of a sound one, an inclination.

[79:11]

The singing, up to this moment. We've only been angels. And of course, too, the audience, our fans here, know what I'm talking about. The other day, when we made this little excursion by train to Long Island, then we spent it from the height of a relatively pure air. Long Island, I suppose the name of the place, had a low ceiling, made it completely hopeless, because all these houses are fixed in a way Get their thoughts in a closed area, and you are going to swallow it.

[80:40]

That's the ergonomized world. Sometimes when we learn a new good thing, then we are, we are media, we are workers of people representing what we have to say. Most of the private property we own, especially where the new fertilizer has been brought to the field. But I visited not by the children, this hollies of hair, or these minions of people that have been painted by who is quickly too much to examine our, what to say, our distance in spirit. Our ways are plagued by the notions of the material world. For example, the question of the habit.

[81:42]

What are the human course? And how many people are they to climb? In British history, they are all angels. And still, They are sent on a ship, and that should be the kind of state of consideration. The Lord was a body, and the body for the Lord. Or in other words, the body is the end of all of God's plan. And let us just, so that we may be able to be in a fruitful spiritual way, I was once living here, so that this place able to live in its material world, in its world, in its creative and liberating, that was just for a moment, for the act of creation itself, curving anything in your life, being,

[82:56]

as it is so beautifully Hispanic in the second chapter of the Book of Genesis, born from the dust, the dust of the earth. The dust is the kind of garbage of nature. It's the kind of the lowest end that we can take from the dust. It has no renewals, it has no coherence, It's more or less, you know, and you can't do anything with it. But, why? Sweetly. And out of this element that I think that is the depth of, one can say the irony, I would say, God's independence, then coming of God. then this was the material he used to form man in his age and life.

[84:04]

So, in this again nice, beautiful way, which the first chapter and the second chapter of Genesis presents it to us, he added marital water. We know from the experience of our fellow brother Nicholas, who is just trying to be initiated into this arm of the Holy, and who says that today he has the feeling of the clay that comes out of his ears, that God, Heavenly Majesty, should have been in the back of the Lord. I mean, to the lower level of the God. One of the most frustrating acts here on this earth. All the lowliness of God. Forming chalice in its holy image and likeness.

[85:09]

How God does play the part. So that other thing is horrible. break a relation for us and this material world is in the intention of God offers the sky the seed to mankind this growingness of God the descent But first, I think of an enormous importance. Because we are originally, we are in conflict with the idea of Almighty God filled with hope and with freedom. Naturally, we should.

[86:10]

But still here, then, we are completely different. Different. of the divine being of God's heart revealed to us. So that then we ourselves, the dust on this earth, takes cover and sets the earth. And what a wonderful manifestation that is of God's holy sin. But then of course this built this image and likeness of God, formed from the dust, forgot about this being a form of the dust, and then became, as it were, a victim of this material world and ate the wrong fruit. But failing that, they opened up a new dark nature of this material world

[87:17]

And that is the dimension of playing and of playing of self. And then it is again as if this whole question why this material world would be infinitely more difficult and complicated by the fact of stick. and all its consequences. May it understand. May it. All the consequences that are given, for example, in us, the relation of man to man, and of stay and be, complications, for example, of temper. Angels have temper. But men have temper. And the reality of them.

[88:17]

And how easily can all this grow into reaction and manifestation of pride and of hatred. And there, I think, we really meet the reality of them. I'm meaning hatred. That is the inner essence of sin. But then comes the second unstoppable manifestation of God on the heavenly throne. To this, shall we say, lowliness for the lostness of the people. And the world was made flesh. Just think about it. The world was made flesh. Flesh, that is, how the scripture wants the body subject to sin. Flesh in the body is sin. Flesh is the body, form and body, that has lost the light, that is turned into an enemy of God.

[89:30]

And there we answer to this that you say, not only the problem of the material world, but of the evil that this material world constantly brings forth. The agape. God's head in the stone. The verb, the stone, made it black. And then, as in Peter puts it so beautifully, carrying, staying in his body, but on the cross, to be killed. What a tremendous revelation. All of them died. They first had seen the Lord. Once in process died for all. And therefore all died for themselves in order to live for Him. The glory of the Christ. And there is of course what this passage reads means beyond knowledge.

[90:38]

and we feel it. Why is the word made flesh? And there today, we see its glory. That means we feel its inclusion, lostness, loneliness, of the flesh into the glory of that love that's secret, not our own, and falls, lives, Then, behold, my son, listen ye to him. And that is, I think, the last meaning of why God created this material world and allowed the balance with extended time of this whole material world to fall into sleep. We might have a station of this and this, of God's happiness, God's daily bliss, as we try to say, love.

[91:45]

My dear friends, we have here today, if we could remember that too, we have two representations, as it were, of this idea of the transfiguration in Romans, out of the Senate. The sanitary is evidently part, in some ways, a climax of material creationism. In the sanitary, we have two of our brothers, Christopher and Love. Both, I may say, live in the mystery of the Lord's responsibility, engage their lives, therefore, in order to develop it, in order to enter into the trust of Chagos Begogh. So there, they are waiting for this vulnerable franchise upon them.

[92:51]

The Buddhism said, Chagos Begogh said, and greets them with the greeting of And not only there, but at the same time, there are those who are close to us. There must be many of us who are around them. Another, one can say, faithful in this time, who had this great longing to build a hut on the mountain of the Constitution. There's Francis McKean. There's our Lord of the Rings, Grant McKean. There are Duke and Captain Hope. Everyone I could name in that world is waiting for the moment of the Transfiguration. And we know that it's the true hope of the Transfiguration. So here we are together, and that's the other picture of the Transfiguration.

[93:58]

Here we are together here in order to gather from the old. And behind us is this picture of Christ. We can all hear from the brain of people. With the book we send the word. The beginning and the end. In the beginning and the end. I will dare to say that there is no deeper and more beautiful reason and understanding also what this means. I mean twice the beginning and the end. And when we understand that a little, the world may stretch. And in that way, beginning and end. From the birth to the life of the glory and the preaching of the heavenly Jerusalem. He is the rainbow, and not a part of these manifestations of this material world.

[95:03]

The rainbow is the bridge from nobility to glory, magic. And he is the bridge from sin to glory. And there we are. And we came together. We celebrate now the Feast of the Transfiguration. The mystery of the Transfiguration. This is my body. This is my blood. Amen. Hallelujah. deceived and entered into this process of the Transfiguration. Through his body and through his blood, we enter into eternal life. So, let us keep then, my dear friends, while we are wandering here on the pilgrimage to this material world where the life has been dead,

[96:08]

are comforting us in constant change. And where we owe our feelings through joy and through sadness, through health and through stuff, through the mystery of birth and the mystery of death, it was always by a day that life changed our lives And the demons that always keep our arms fixed on the night that is shining bright are being allowed to come until the dawn comes and until the morning star rises. That's a good one, Bessie.

[97:10]

I believe in one God. I am from Calvary, Medjugorje, California. When I was dating this old man, his mother, and I believed in one Lord Jesus Christ, we never figured out the sum of God. For one, Allah is the power of righteousness. God, not the light of light. You, God, are one. We, God, do not believe. I was not certain to know God. Why would we all think so then? who for his men and for his salvation made a garden in heaven. And he became much like the Holy Spirit of the Virgin Mary when he was made man. He was also crucified for us, self-defeating one to silent, and it was very. And not on the third day, nor was it ten, were we free from the Spirit of Jesus. He has decided to live in heaven, and sits at the right wing of the Father. He will die with the angel of glory, near to the living dead, and on his kingdom there will be no end.

[98:17]

May I believe in the Holy Spirit, the Lord of the universe, who will speak to the Father and the Son. who shared with the Father, and the Son, and the Holy Spirit, [...] Let's sit down now and be thankful for Christ now and forever and ever. Glory be to you, O God. Glory be to you. If this was the way of the Lord, That was to be hoped by the spirit of one of the six castes there in Egypt in the last year and went off far off from my house, praying to the Lord.

[99:40]

We love you, Lord, and we love you. [...] Let us pray. God bless you. God bless you. O God, it has pleased you that all your children should bear the invite of a longer living.

[100:59]

Rescue us from the power of darkness, conspiring in the kingdom of your beloved Son. Amen. God bless you. CHOIR SINGS Amen.

[102:23]

For God may have given us good ways to celebrate the birth. Lest these gifts be offered to you, O Lord, by the glorious transfiguration of your only begotten Son, May they cleanse us from the stains of our sins by the whiteness of his blood. Through Jesus Christ, our Lord, who lives and rules with you in the unity of the Holy Spirit, God forever and ever. May the Lord be with you. And with your spirit. Amen. [...] May the Lord be with you. And with your spirit.

[106:56]

Amen. May the Lord be with you. And with your spirit. [...] Amen. Though his nature was divine, he stripped himself of glory, and by shedding his blood on the cross, he brought his peace to the world. Therefore he was exalted above all creation, and became the source of eternal life for all who serve him. And so, with all the multitude of angels at the heavenly courts, we proclaim your glory, as we joyfully declare the name of the King, Thank you. We come to you, Father, with points of thanksgiving.

[108:15]

Jesus Christ, your Son, whom we ask you to accept and bless these gifts we offer you in sacrifice. We offer them for your holy Catholic Church, washed away, Lord, and died, granted peace and unity for all. We offer them for all our hope, for prudent our vision, and for all who hold and teach the Catholic faith. It comes to us all of you. Remember for your people, especially those for whom we now pray. Father Martin, Sister Teresa Peters, Brother Nathan Henry Schreiber, Brother Calvin Robert Schindler, Michael Landon Zavala, Sister Mary Julianne and the students of St. Mary of Newark, Marker Pugh, Max and Teresa Graff, Remember all of us gathered here before you.

[109:53]

You know our journey. We believe in you and dedicate ourselves to you. We offer you this sacrifice of praise for ourselves and those who are dear to us. We pray to you, our living and true God, for half of their being and redemption. In union with the whole Church, we honor Mary, the ever-virgin mother of Jesus Christ, our Lord and God. We honor Joseph, our husband, the Apostles and Fathers, Peter and Paul, and you, and all the saints, that their merits and prayers gain us your constant praise and protection. Father, I accept this offering from your own Father. May I pursue peace in this world, sailors of my own nation, and proud among those you have chosen. Blessed be the fruit of our offering, made just by the will of you, and of our being in spirit and in truth.

[110:59]

Let it become for us the body and the blood of Jesus Christ, the only Son, and the Holy Spirit. The day he joined his son, he took red and sacred hands, and looking up at him, he looked at his almighty father. He gave him a thanks and a praise. He broke all his weight, raised him to his beside the cross, and said, Take this, all of you, and eat it. This is my prayer. And some of us ended, he took the cup. Again he gave you thanks and praise. Then he came to his disciples and said, Take this, all of you, and drink from it.

[112:06]

This is with the power of my blood. The world of the new men will rise to caution. The mystery of truth. It will be shared only with you and for all humanity. You will let sins may be forgiven. Father, we celebrate the memory of Christ, your Son. We, the people and the ministries, we call on His Passion, His Fertile Action on the Day, and His Ascension in the Morning. And from the many gifts He hath given us, we offer to you, God of Glory and Majesty, this Holy and Perfect Sacrifice, to pray on high, and we offer eternal salvation.

[113:20]

Look to His Faith and His Honour, and accept him as long as you have faith in the beliefs of your certain neighbor. This life requires the ready mind of thought and faith, and the clarity of mind of my priest and minister. O Almighty God, we pray that your angels may take disciples' hearts to your holy name. Men and spirits, speak on this altar. In the name of God and the brotherhood of your Son, We're going to listen to the feeling of every grace and blessing who provides. Remember, Lord, those of us who have done it and have found it hard and want to define it lately, especially those of whom we now pray. Brother Walker, Brother Christopher Fudge, George Mervyn Taylor, Beckett Gibbs, Ambrose Leonard, Mr. Dunson and Donald, Mrs. John Renzelt, Elizabeth Corwin, Gary R. Teagarden, Eva Osler, Willis Scott Peck, and Sr.

[114:34]

Francis Ross, Edward Horton. May each and all go to sleep in Christ, find in your presence light, happiness, and peace. For ourselves, too, we ask some share in the fellowship of your apostles and martyrs, John the Baptist, Stephen, Matthias, Barnabas, and all the saints. Though we are sinners, we trust in your mercy and love. Do not consider what we truly deserve, but grant us your forgiveness. Through him you give us all we seek, filled with life and goodness, Thank you. Thank you. as the Doctrine and Covenants of our Heavenly Father, all who are to say against the commandment, all by the word of God, we dare to say, For our Father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven.

[116:48]

Give us this day our daily bread, and forgive us our trespasses, I ask you to forgive all the subjections against others, and to lead us not into temptation, but deliver us from evil. Deliver us, we beg you, O God, from every evil of the past, past, and to come. By the intercession of the Blessed and the Golems of the Virgin Mary, Mother of God, the Blessed Apostles Peter and Paul of Agatha, and all those things, In your mercy grant peace and honor, and by your compassionate aid, we may be ever free from sin and shelter from all trouble. Through Jesus Christ, your Son of God, who lives and rules with you in the unity of God, God of ever and ever. Amen. In the peace of the Lord we offer this. Amen. Lord Jesus Christ, who said to me before the cross words, Peace I leave you, my peace I give you, look not upon our sins, but by the faith of your church, be pleased to grant her peace and unity in accordance with your miracle God, who lived and reigned forever.

[118:11]

Thank you. O Lord, we thank you for all that you have done for us. We thank you for all that you have done for us.

[119:18]

We thank you for all that you have done for us. The Lord, the Lamb of God, and the Holy Spirit take your ways and sins of the world. Glory to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, now and forever. Glory to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, now and forever.

[120:20]

Thank you. It is early morning, dark on the morning, by the water and the snow, we are enjoying the fun of the night, the fun of the night. Thank you, Lord. And I'm so on the one hand that I know it looks like me.

[122:17]

It's like what you find before you know it. Now I know it's like me, and I know it will be. And I know it's like me, and I know it will be. Lord, I pray that you would bless us with your love, and that we may be blessed with your love, and that we may be blessed with your love. Lord, I pray that you would bless us with your love, and that we may be blessed with your love. And first of all, I would like to ask you to please, for all I have been waiting for, I would like to ask you to please, for all I have been waiting for,

[123:21]

As they go over the river and up the stream, they feel the light of day sun's breaking through. It was raining, but it wasn't raining. It wasn't raining, but it wasn't raining. It wasn't raining, but it wasn't raining. Thank you.

[124:24]

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