get out of our houses. Basically, we have become very active in the struggle for building thought so much about it and we have taken so many various turns and many attempts in all directions and I think it was all for the better and I think we have learned a lot. We have the ideas, the norms which are probably alive today and only comparison to what you first started with, where maybe a little naive, you know, in some ways and over simplifying matters.

[01:09]

We might more come to the realization that the monastic building must express the monastic spirit and especially the life which takes place in those buildings. Now when the other day, when the He was one. Cornel, Professor Ilguth, two students were here. Then we had some conversations about the, say, the philosophy of the monastery building, about the functions and how to express them in the architectural structure. And we ran up pretty soon.

[02:12]

I think we have pretty much come to a kind of clear idea about that, for example, the pottery in the monastery is giving a key position, as I say, it's the, it's the, what is that called, the threshold, you know, between, that's therefore the dividing line between the outside world and the monastic world, and that certainly the pottery should be in a position that all those who live in the monastery, or who also come to the monastery, pass through it. Personally, I don't think that that position of the pottery should also and has to be extended to the, for example, something like in our case, to the fount.

[03:22]

but for the milk truck and things, routine things which simply go in and out and so on, I don't think they have to pass every time through the control of the port. But certainly visitors and guests and also the leaving of monks, if they leave the monastery as such, leave it certainly for the pottery. It's a different thing again if monks pass from the monastic buildings, they open to the farm, so on, with the work that is not that way, you see, the farm belongs still to the whole precinct of the monastery. Of course, in former days, one thinks of medieval days, one can see that the farm too is still in the enclosure, of course, that also has an important

[04:30]

I think a political reason to the, of course, it's one thing is that the world, you know, should be within the enclosure. The Klausura may suggest maybe a wall within enclosure, a wall. I'm not absolutely sure, but I haven't studied it, you know, if there is a real wall. Maybe. However, one must, of course, be certain and sure, you see, that evidently the walls in medieval times, too, had a much greater function than they have today. The monasteries, and there's every castle or even every hof, I mean every park, somewhere used to be a fortified place, a protected place, because there wasn't the order which exists today and the police and all these things which, but there were many more

[05:49]

Hazards, you know, many more bands of robbers, all kinds of elements, you know, walls, little walls and big walls, and sort of test car going over there. country and certainly every noble man, every family of some importance had its own, I mean, living place fortified and protected in that way. Naturally, a monastery had too. Then also the building of wards was of course in those days more simple matter as it is today. So I think there might well be, you see, that an enclosure, in Venetian times, would enclose or take, you know, into conservation all those places in which monks regularly worked.

[06:54]

These places all were separated from the world by a wall. That is possible. And even we see that, you know, in medieval monasteries and cloisters, that's true. However, in our days, I think the situation in that way is changed, and if today one puts up a sign and one says, no visitors allowed, maybe not a perfect architectural solution, but I think it's a practical one. Nowadays, you know, everybody respects, you know, such a sign. However, that is not such a tremendously important question. However, that is certainly true. If you remember, one of the reasons why we didn't go with this scheme was certainly that there just was no clear access to this precinct.

[08:01]

And I think in all the considerations that then later on came up, this idea has been clarified. Then, therefore, there is another thing which in these conservations also came up was the position of the room. As you remember, we had arrived at a certain order, let us say, stages of closeness. Let us say, the parlor and visitor, or the guest, Here that was, for example, priest guests and so on would stay. There's a certain closer approach which sent to the center, the spiritual center of the monastery. And the more accidental and casual the contact is, necessarily, the more that is kept at the periphery.

[09:13]

And then we came, I think, to the development of an area where now the community and the guests meet. That is, as you remember, that also I think has become clearer to us in the course of these discussions, that the Meeting between guests and community should take place basically, first of all, essentially, I would say, and principally, in community actions. That the center of it is the Eucharist, where all, and also the guests, are all taken in and drawn into the same action, Eucharist, and that the other

[10:18]

place then logically where community and guests would meet, I always say not individually meet, you know, but so that the guests, you know, let us say, are taken in to the community as a whole, not individual talking or anything like that, would be the refectory. But for the refectory, I think that also has to come appear to us only then when the eating is a real community action. And that is under our present circumstances, for example, is really only the dinner. There is the community, else there are... Yes, so that the factory then would, for that matter, you know, have that... would be a place, but it does not... there is no place for any kind of individual talking or anything like that.

[11:28]

It is the participation in official action. The other participation then is in what we call the common room. Now, I must confess that the idea of a common room wasn't always very clear to me, especially the relation between a chapter room and a common room. It's the common room and I remember that at one time, or at least to me, a kind of place where recreation could take place, where reading could take place, something like this here. I think that this room here influenced a little. the thinking in that place. I mean a recreation room or reading room or also where a lecture you see or something like that would be held where reading is being done and where this way the guests, you know, could attend to reading.

[12:40]

So, now and also maybe occasionally also take part in recreation. Now, what then the function of the chapter room would be, that also wasn't quite clear to me. I think I was inclined at one time to think that then chapter room and common room would be kind of the same thing. I must say that in thinking a little about it, not only these last weeks, but also visiting monasteries in Europe, that problem, I think, has become a little clearer. I just wanted to tell you some of these thoughts in that connection. You see, of course, all the rooms in the monastery common rooms in the monastery should be those which serve a common function, which express where a common function, official function of the monastic life takes place.

[13:47]

Now the first question which may be raised there is, is recreation such a common function? And I have been brought up in the as you sufficiently know, in the Boronese tradition. And there it was always pointed out, you know, I think the Boronese constitutions have a very beautiful chapter about recreation and the kind of theology of recreation which is developed there, you know. That is very beautifully thought, you see, I mean, that the brethren meet on a very high angelic level and it's somehow, you know, that they all kind of float round, you know, in the clouds of the Houthi island and then communicate that.

[14:51]

And of course, as soon as the creation is a community action, then the abbot presides, you know, and of course, then when the abbot talks, everybody has to, all the angels have to turn, you know, to... to the Lord of the Angels. Now, certainly, I mean, as far as I can remember, that kind of thing really never happened. The MRCD paid it really a great deal of I mean father happy to inform source very you're very a wonderful man, you know, but at times he had difficult times, too, you know, and would simply hide behind a big paper, you know, newspaper, you see, and all the others lined up, each one, of course, on a chair by himself, you know, would try his best to entertain his neighbor.

[16:08]

It wasn't very often possible either. It was not very well seen at one monk without, you know, kind of official, uh, anu, what we say, anuatsu on the kind of the abbot would become a kind of separate center, you know, which was kind of awkward, you know, as long as the abbot is there, you see, then another monk becomes the center of common attraction, it's a kind of No. It's an awkward situation, you know. And so it seems to me, then, Steve, just also in seeing that again, and of course that this Barbadese concept of recreation as community action had also its enemies, you know, the barbarians, I must say, opposed to it. And they say that this monastic, or they say Prussian monasticism, you know, kind of recreation.

[17:10]

Now, I think there is nothing about recreation in the rule of Sinbad. So, if there is recreation, it seems to me, it is a bene, which then the abbot may give to the community for very good reasons. There might be a good way, you know, of also meeting, let's say, under relaxed circumstances, and recreation should then really be, what the name says, it should be an opportunity for the individual to relax. And now it seems to me that the essence of relaxing, maybe I'm too much of an individualist, is, you know, just then doing what one really would like to do. That, of course, can be very different.

[18:12]

There may be a whole group that would like to play volleyball or something like that. There may be others who would like to look at it, you know. Just see how this one is doing, that one is doing very nice. And then others may like, you know, to talk to another about something, you know, that he is interested in. Or somebody may just kind of maybe want to listen to music or something like that. Or just to sit around in an informal way, you know, just to talk. And the abbot, you know, just joins them all without officially at a function like that presiding. that changes immediately, it seems to me, the character of that exercise. That makes it a common exercise.

[19:14]

And then, of course, then it's the case, then the bell has to ring, and now we begin this common exercise, and then the bell rings, boom, it's finished, you know, and so on. And in the meantime, it's It is done in a way, you know, in which the Abbot will tell you, maybe personally. I think it's sometimes, it's also a good way of maybe, I mean, if the Abbot decides of bringing things to common notice. And it's certainly true. I mean, that's what would lie, for example, there comes a letter from the Roman brethren, and it's written for the whole community. Now it's fine. The whole community listens to it, you know. and then or there is something which happens of great public importance. Now then also the abbot would like to make it known to the whole community.

[20:15]

But personally I more and more come to the conclusion that these two things should be separate. That we have, if there is recreation, that is then mainly which the abbot gives to the community that people may recreate. That means that they may do something that they contributes to their relaxation. And that is with different people are different things. If people are kind of ordered, you know, all together, now here, let's say the order is recreation, then somehow it isn't very inducive, you know. Maybe kind of a barrier, you know, to just now. I think it would be much better, you know, to, if there's for the period in which there is recreation, doesn't have to be certainly every day in the week, I don't think that that is necessary at all, but a certain number of times in the week and so on, and there's this time for that purpose, and then recreate.

[21:40]

But then, just, you know, I mean, doing it in a free way. For that, of course, then, if there is something that is really of common interest, and that all Brethren should hear, then all Brethren have to be called together. And there it seems to me that the only reasonable time in which that can be done is, I would say, in connection with the evening spiritual reading, perhaps proceeding. Then that would be, but that is then the end of the creation, and then all gather together, you see, and then the superior is there, if he asks them to make a communication to all, all right then, just that, and all enjoy that, so on and on. and then starts the spiritual reading afterwards.

[22:47]

But if one considers that, then of course, let us say, the function of a common rule becomes kind of questionable. Then what seems is left, you know, is a There is certainly a chapter rule in which I think there is all things that concern the monastic family and are not strictly bound up with the divine office. The divine office belongs to oratorium, but one is not strictly divine. But here a spiritual community action takes place in the chapter room, as for example the chapter meetings, in which things are discussed, the concilium partum, takes place in the chapter room.

[23:51]

The reading, the spiritual reading, is in common for all, is the chapter. The office, what we call, you know, this little office of the rule, who lost many constraints on the work distributed, again, a thing for the chapter rule with the But, you know, maybe giving a verbum bonum, some explanation of the rule. All that seems to me fits and belongs into the chapter rule, but should not be tied up, you know, with library or reading or recreation. That is then. Because there's a whole group, seems to me, of community functions which justify a place assigned for it. Certainly, in this function you see then too that the invitation of the abbot and so the guests, especially, I wouldn't say, if there's for example any kind of nunway group of guests make of a treat for treatants, you know, would not be invited to the chapter, but if there are guests there, for example,

[25:12]

Clergy or so on, who stay for a while, friends or oblates of the community, and it has a spiritual purpose, then they could also be there. If, for example, also if a man is invited by the abbot to address the community, now that is also an action that could take place in the chapel, or seems to. And then you see that, let us say, the common room as a big official unit, you know, by itself, it seems, loses its say that a monastery and building a monastery maybe one could provide, you know, that for example with the entrances to the garden or to a place, you know, where people

[26:21]

They play, you know, maybe a kind of veranda or something, you know, where monks can gather at the time if they want. I mean, at times they are given for recreation. It's also not if somebody with the talking it over with the superior he says now for me really the best recreation here would be if i could just go and try if i could read and the superior accepts the reasons knows you know that it's good for this monk all right then he does that so that there is not, let us say, an official solemn place for that. And the other thing then, which also affected and came up, you know, in talking to our friends from Cornell about Wallerstein, of course, has also in the past, you know, has kind of puzzled us very much.

[27:34]

It was the reason for many difficulties still is, that is the question of the dormitory or the cell. And now that too, I must say that in Looking at it again, you know, from the point of view of the Vita Communis, there is no doubt, you know, that in the eyes of St. Benedict that the sleeping is an official function. It is not just a retiring getting out of your nasty clothing, and then putting on pyjamas, you know, and so on. Some put on some pieces of wool, some less, you know.

[28:34]

Depending on the climate, you know, and the apertures, you know. So... And... But then one kind of retires into its primacy, you know, at the side of a leaf, you know, just plunks down on one's bed, you know, and thank God, you know, now it's what? eight hours or seven hours, I don't have to think about the conference, you know. I mean, that's not, of course, you know, it's not Saint Benedict's idea, which we can't see right away, you know, but for Saint Benedict, sleeping is still corneum vigilat, you know, I mean, nox illuminatio mea, you know, I mean, in the sense of that principle, I don't want to go into a theology of sleeping at this moment, but that would be an interesting thing too.

[29:49]

but certainly it is a community function and of course it is bound to certain times, I mean it's part of the Vita Communis and of that whole constitutes, that whole riddle of the Vita Communis which is designed, you know, to mold, and to form and fuse the community into one, so that they all, like one army of the apostles of Christ, you know, serve their Lord. Hence, therefore, so that the sleeping is not considered as the complete withdrawal, but it is conceived according to the idea of a soldier, that means he has to be always on his guard, and also the sleep and the night is not his own, but it is still part of his service.

[30:55]

He doesn't cease to be a member of the army as soon as the night comes, because the reason why a Christian or a monk is a soldier, of course, is then his is eschatological spirit. I mean, he is waiting for, at any moment, for the order of the Lord, for the coming of God. And therefore, I think, let them sleep, each one in a separate bed. That is a measure that he wanted to take. And, of course, what comes immediately there, I just mentioned that, is on the margin, because it is a consideration which will come up later again, and I'll explain a little further, that is the Honestas. I mean, of course, the A danger there if there must be a separation between those who sleep, each one in his own bed, you know, Dr. Honestante, and temptations.

[32:03]

Let their beds be assigned to them in accordance with the date of their conversion, subject to the abbot's disposition so I mean the monk is not outside of the community and not dispensed from the obedience but he is again remains in the realm of the abbot's disposition remains a soldier if it be possible let them all sleep in one place so that's say the ideal thing all in one place All get among, just as all eat in one place, just as all pray in one place, so also all sleep in one place. But if their numbers do not allow of this, let them sleep by tens or twenties with seniors to supervise them. There shall be a light burning in the dormitory throughout the night.

[33:05]

And light naturally is also that sort of theological significance. I mean it is that symbol also of the readiness to rise at any moment. It's also the practical way in which The community and the individual, let us say, remains still a member of the community. He is never, let us say, completely covered by the shadows of night and isolated by them. And there shall be a light burning, let them sleep clothed and girded with girls or cords. Again, you know, that is, as he explains right away, says not with their bills, they will not have their knives at their sides, so they are sleeping. But being close, they will thus always be ready. rising at the signal, without any delay may hasten to forestall one another to the work of God.

[34:09]

That is therefore the main idea, that one sleeps in readiness when the call comes to go to the work of God, without any delay. Yet this with all gravity and self-restraint, therefore no kind of, what is it, pancing around. The younger brethren then shall not have their beds by themselves, shall be mixed with the seniors, again on the same line of thought as also the individual bed. When they arise for the work of God, let them gently encourage one another on account of the excuses to which the sleepy are addicted. and therefore that makes then the rising, you see, to a common thing. So it ensures the dormitory in that way, the vita communis, the way to vita regularis. And in that spirit, you know, that the monk therefore also during the night, you know, remains a

[35:18]

a monk and a soldier of Christ. Now in the course of time, as you know, this re-rule of the dormitory has been relaxed, then came a strict, you know, reaffirmation of it was kind of pulling, you know, in various directions. First that rule was strictly observed, you know, through the centuries, then I think when the, now maybe when one could say when the Devotio Moderna set in. See, I think the cell is to a great extent the introduction of the cell, The monastic life yields an influence which, I think, two factors maybe have an influence. One was, let us see, in the 17th century, certainly also in the 18th century, the fact of the rising studies.

[36:27]

The individual monks, you know, did much more study intellectual work. And for this intellectual work Couldn't you do that perhaps at another time? And then also another thing is, another element you know, is certainly that devotio moderna, you see, I mean that, the idea you know, of the came to the carbonite, the carbonite movement, of the quiet retiring into the presence of God, and that the monk in his cell had then more time and more opportunity also for private prayer. Therefore the cell certainly has a place where the monk would devote himself to mental prayer and also then have a place for reading and have a place for study.

[37:30]

So these elements in me have had a great influence in the introducing of the seal. Also another reason, which I think we have mentioned in the past and which can be then seen, as I say, church legislation kind of, I think, varied about the point. There was a time, you know, when these cubicles in the dormitory, within the dormitory, became more popular. And there was then not so much at that time for the, let's say, for studies and for meditation and prayer, but these cubicles or separations in the monastery, in the dormitory, were to assure the Honestas, Bapta Honestas, the modern Bapta, for modesty's sake.

[38:33]

to assure a certain minimum amount of privacy for the individual month of sleep. And so, that is what. Then, and I say that when the cells came in, then in the 14th, I think in the 15th century, again a strong reaction against it, even ecclesiastical legislation, forbidding these cubicles in the monasteries, But then later on, I think in the 18th century, really, at least in the Benedictine order, not in the Trappist. Finally, a victory, let's say, of the seal. We have Father August and at the time a when we kind of first began to study, that was in 19 December, in the end of 1958, where I had asked him, you know, in Rome to look up some of the documents of the Fall Master at the time, gave us a history of the development of the

[39:47]

the chain from the dormitory to the cell. And here there is a document which is a document of 1740. 1740. on the question, quomodo, how the monks are to sleep and that is an interesting document because it brings all the reasons, you know, for the change from the dormitory to the cell quom secundum modernum vorem according to the recent custom, and then he said, propter honestatem et ut fatres sese facilius liberius me in spiritualibus exercere valiant.

[41:03]

The dormitories, which once were large rooms, many of which had been destroyed, are now distributed in various cells. Each has its own cell assigned, in which it sleeps, studies, hears, and so on. Now, that's the interesting, you know, interesting change. Therefore we see that, for honesty's sake, that the brethren may more easily, in spiritualimus exercere bond. they may, how one say, in practice, spiritual exercises. For that reason, the Dormitoria in cellars, some Distributa.

[42:08]

It's a nice way of expressing it, you know. Dormitoria in cellars, some Distributa. And therefore, we're given Father Zerahuna as a signatory. Then it says, Have you heard of the superior clave and comune? But the superior should have a master key. For a quellivet shall apperiri possit. Ut cum liburit videat, ne quid operit peculiaris. Ibi art repunatur, aut contatur, and he should see, you see, that he may open every cell and see if there is no peculium stored up, you know. Sicque in superiore parti osti, and then other things, you see, to preserve the character, or the in superiore parti osti, that means

[43:11]

part of the door, maxima novitiorum, especially when there is the question of novices, foramen rotundum, a round hole, corpertum apuris tabella, from the outside covered with a cup, tre facili hinc individuti posses, easily can lift one side or the other. per quod frater intus existens a superiore possit observati through which a brother is inside, you know, may be then observed, you know, the superior anse regularit ogerat. That's a nice way. If he, how would one translate that? If he conducts himself according to the rule.

[44:14]

I think to observe, if he does what is prescribed by the rule at that time, you know, when there is reading time, if he is really reading, the superior should look Do this for him to see if he truly seeks God. Why if he would do something and He really God is God seeking God or if he is doing something else. And the cells should at no time be closed in such a way or locked in such a way.

[45:19]

in such a way that the master key couldn't open. That's twist crown, there it has. Art, what is that? Capsaus habiat sine licentia. Inquist quam seras, or what is left in here? A box which would have a key by itself, you know, absque licentia, so that within, quam cum aburrit, hadam altam clarem superiori. If he has, then he should give a second key to the superior. First, being a connoisseur, recorded in Locomotor, would compilure it and deposit. Or, should, should, you know, without that, put it into a common box, you know, as we have it, you know, that if he wants to use it, he may do it.

[46:32]

Then he continues, also interesting, father in cela existens, nec laicam, nec ecclesiasticam personam, nec fratrem de allium monasterium, nec quenquam allium in eam admittit, ignitat sine superioris od senioris permissum. And no brother should, as long as he is in the cell, admitting to it any lay person, any ecclesiastical person, any foreign monk, or anybody at all, only without the superior's, or the senior's, the dean's, permission. Quo optento, grandio ambo, au plure simulin ibi erunt, if this permission has been obtained, then as long as two, or more,

[47:37]

a in sem ostium teniatus saltem semia apertum. Then the door should at least be left half open. Vicumque vero in superdictorum casum aequo deliquilit, graviter deliquit. Graviter pros superiores abitrio puniatus. But if anybody in these just mentioned things, what is deleterate, has failed, that is a grave, what is it, a grave fault, and he should be severely punished by the superior. because, as Peter Damianus said in chapter 15, chapter 16, it is a real animal destruction where it is permitted to make peace.

[48:43]

It is really great destruction of the souls, where at times, colloquia, colloquies, are permitted in cells. Then it is said, still further, you know, about the Lectisternia, prohibimus omnem lectorum ornatum, I have now collected about one and a half years. That was evidently considered a great luxury. They have any, isn't it, linen, or even wool, isn't it? Wool and things. What they would have if they had no linen or wool? No. They would cut into each other in that kind of the first person around the bed. First person around? Oh, these ways, the hibble bed for instance. on certain poles, you know. Four poles to bed, you know, with nice, you know, things, drapes, you know.

[49:56]

So that is the electricity on Earth. We must only talk on that. and all ornate, you know, around the bed. Nullus circa, circa lectum, that's it. Nothing, no panes lanius ad linius habia circa. That means around the bed, you know, there would be, yeah, these four posts to bring. Why one would have that? But you have to protect from thrash. I don't know what about the windows. Yes, I mean, this is the 18th century. If they have glass windows then? So then they are fellows of that time, of the 17th century, and they have two windows. Oh yes, double windows you mean.

[50:57]

Perpetuum in Dormitories, Perpetuum Silentia, that were in that boat. That was, of course, also still in Mariala. You know, this corridor, these long corridors, where the sails were on, were called dormitories. dormitories. And there's also the reason why in these dormitories at night always a light was burning. But that was simply in the corridors outside the cells, of course. And there, Dormitorium Carpetum Silentium Serpetum. a luce diei deficiente usque ad mane renascente lampas in eua ardeat a lamp should burn panes aus imicieliis caute lumen teniat seems that also every brother was to keep a light burning in his cell.

[52:15]

But it is said here that they should see to it that the candles would not be too close to the bed, nor too close to the walls, especially when these walls are panelled walls. What a ingenue! Danger of ingenue! Then it is said also, Vestiti Domia, therefore they should sleep in that tomb. Abarthens, Priores, Abynestadores, et Monachii Universii, cam intra, quam ubicumque extraunestiorum constituti, jatian vestita. if they are outside the abbots, the priors, administrators, all the monks, either in, when they are in the monastery, or wherever outside the monastery, should sleep in their monastic chattel.

[53:25]

boges cum tunicela, sodana, scapula vi parvo cum caputio, Now the truly chenna is the special night garment. A special night garment. A special kind of shawl. Yes, shawl, scapular. Scapular. And a... And a hood. And a... So it was a little maybe abbreviated habit. Some people think true non-Italian is generally Italian. Yes, they should never leave their bed, you know, simply negligent, in disorder. But honest way, you see, they should decently cover it with the cover. domitorium singulis lupus cumcepto valibus scopis purgavitur celebeus singulis mercurii diemus ad sabbatim ad precedentivus liirituranties festi."

[54:46]

Therefore, the dormitories, that means the whole thing, you know, the corridors, should be once in a week cleaned and also the sales on Wednesdays or Saturdays and the day before when there is a feast day. So that is, I only read that to you to give you an idea of the discipline of the 18th century. Of course, you can see there two things. The transition has been made from the dormitory to the cell. However, naturally, first the use of the cell, the main reason for the use of the cell, evidently, is exercitia spiritualia. Therefore, Well, we have said before, you know, that it is the great extent, you know, is that evozio moderna, that attitude which has come in.

[55:54]

that has left its stamp on the monastic life, as we can all see, on the kind of spirituality that in the 18th century and the 19th century was common in the Benedictine monasteries as everywhere else. But then the use of the cell, of course, with very strict regulations concerning the opening concerning the possibilities for the abbot to enter it and to go round, then these poor armen, you know, this look thing in the cell, which I think one reformed council, you know, said that this little round hall was not enough, but there should be a big, you know, poor quadrant. and should be there. And then especially the other one, I mean, so the supervision, possibility of supervision strictly preserved, and the visiting as considered as a grave break of the monastic rule,

[57:17]

if it is done without permission. And in every single case, that permission has to be gotten either from the abbot or from one of the deans. In that way, of course, that is another reason which shows, you know, that the sale was still strictly considered, I mean, also as a possibility, certainly, abuses and often danger, you see, especially for the silence. Now it is the time we have to follow this up, you know.

[57:56]

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