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

[01:09]

I think it's more and 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 people from Cornell, Professor Hildeth, two students were here, then we had some conversations about the philosophy of the monastery building, about the functions and how to express them in the architectural structure. We ran up pretty soon.

[02:12]

I think we have pretty much come to a kind of clear idea about, for example, the pottery in the monastery is leaving a key position, as I say. It's the what is that called, a 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 to the point of the pottery should also and has to be extended to the, for example, something like in our case, to the fount.

[03:22]

Not 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 all go to the farm and so on, but the work that is not that way, you see, the farm belongs 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 political reason to the, of course, it's, one thing is that the world, you know, should be within the enclosure. The clausura 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 war. Maybe. However, one must, of course, be certain and sure, you see, that evidently the walls that 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 farm, somewhere used to be a fortified place, a protected place, because there wasn't

[05:40]

the order which exists today and the police and all these things which, but there were many more of the hazards, you know, many more of the bands of all kinds of elements, you know, walls, little walls and big walls and so that Tesco going over there. country and certainly every noble man, every family of some importance had its own, I mean, living place fortified and protected that way naturally. A monastery had two Then also the building of walls 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 the Central Basin would enclose or take, you know, into conservation all those places in which monks regularly work.

[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 a bit. 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 there was, for example, priests, guests and so on would stay. There's a certain closer approach 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 into 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 there is no place for any kind of individual talking or anything like that.

[11:28]

It is the participation in an official action. The other participation then is in what we call the common room. Now, I must confess that the idea of the 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 was, at least for me, a kind of a 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 recreation room or reading room or also where lecture you see or something like that would be held where reading 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, an 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 Borelese tradition. And there it was always pointed out, you know, I think the Borelese constitutions have a very beautiful chapter about recreation, and the kind of theology of recreation which is developed there, you know. Mary is very beautifully brought to see, I mean, brethren meet on a very high angelic level and it's somehow, you know, that they all kind of float around, you know, in the clouds of the earth. communicate that to one another, and of course as soon as recreation 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...

[15:05]

through the Lord of the Angels. Now certainly I mean as far as I can remember That kind of thing really never happened. It was the dependence, maybe a great deal, also on the habit, you know. But, I mean, Father Abbott uniforms was very, very... a wonderful man, you know, but at times he had his difficult times, too, you know, and he 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. It wasn't very possible either. It was not very well seen at one monk without, you know, kind of official, what we say, annuatio, 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

[16:37]

No, it's an awkward situation, you know. And so it seems to me then, Steven, just also in seeing that again, and of course then, that this Barbadese concept of a creation 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. Now, I think, if we, 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, you know, 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.

[17:52]

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. 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 others may like, you know, as I say, 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.

[19:04]

that changes immediately, it seems to me, the character of that exercise. That makes it a common exercise. 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, yeah, which may be personally... I think it's sometimes, it's also a good way of, maybe, I mean, if we have it besides, of bringing things to common notice. And it's certainly true. I mean, that one would like, 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.

[20:10]

Now, then also the abbot would like to make it known to the whole community. But personally, I've 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 contribute to their relaxation. And that is with different people are different things. And 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 a kind of a barrier, you know, you just know.

[21:13]

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, you know, and then recreate. But then, just, you know, I mean, doing it in a free way. For that, of course, then, if there is something that is real or really of common interest, and that all brethren should hear, now 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.

[22:18]

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. Does that, and all enjoy that, so on and on. And then starts the spiritual reading afterwards. But if one considers that, Then, of course, let us say, the function of a common rule becomes kind of questionable. Then what seems left, you know, is certainly a chapter rule. which I think there is all things that concern the monastic family and are not strictly bound up with the divine office.

[23:26]

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, chapter meetings, in which things are discussed, the concilium, partum, takes place in the chapter room. The reading, the spiritual reading, it's 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.

[24:32]

That is then Because there's a whole group, seems to me, of community functions which justify a place assigned for it. Certainly, this function you see then, too, at the invitation of the abbot. So the guests, especially, I wouldn't say, if there is, for example, any kind of non-wagoon of guests, make a retreat. Retreatants, you know, would not be invited to the chapter, but if there are guests there, for example the clergy or so on, who stay for a while, so on, friends or oblates of the community, and it has a spiritual purpose, a spiritual purpose, then they could also be there. If, for example, a man is invited by the abbot to address the community, that is also an action that could take place in the chapel, or seems to.

[25:45]

And then you see that, let's say, the common room as a big official unit, you know, by itself, it seems, it loses its I would say that a monastery, building a monastery, maybe one could provide, you know, for example with the entrances to the garden, to a place, you know, where people may 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

[27:07]

not to say an official solemn place for them. 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. 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, the sleeping is an official function.

[28:13]

It is not just a retiring and getting out of clothing and then putting on pyjamas, you know. Some put on some pieces of wool, some less. Depending on the climate, you know, or the temperatures. And the But then one kind of retires into his privacy, you know, and desirefully, you know, just plunks down on one's bed, you know, and thank God, you know, loves one. eight hours or seven hours, I don't have to think about the conference, you know. No, I think that's... But I mean, that's not, of course, you know, it's not St.

[29:21]

Benedict's idea, which we can see right away, you know, that for St. Benedict sleeping is still corneum vigila, you know, I mean, Nox Illuminatio Mea. I mean in the sense of that principle I don't want to go into a theodicy of sleeping, but that would be an interesting thing too. 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, as the apostles of Christ, you know, serve their Lord.

[30:27]

Hence, therefore, so that the sleeping is not considered as the complete withdrawal, but it is conceived according to the idea of the 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. 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 eschatological spirit. I mean, he is waiting for at any moment for the order of the Lord for the coming of Paul. And therefore at the 25th let them sleep, each one in a separate bed. That is a measure that he wanted to take.

[31:32]

And of course what comes immediately there, I just mentioned that, and on the margin, because it is a consideration which will come up later again, I'll explain a little further. That is the Honestas. I mean, of course, the danger there, if there must be a separation between those who sleep, each one in his own bed. Dr. Honestante. And Temptations. 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 on 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

[32:38]

All get amount 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. And light, naturally, is also that sort of theological significance. I mean, it is that symbol also of the readiness not 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.

[33:41]

And there shall be a light burning, let them sleep clothed and girt 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 and forestall one another to the work of God. 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. Get this with all gravity and self-restraint, therefore, no kind of pantsing around. The younger brethren then shall not have their beds by themselves, so 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.

[34:51]

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 monk therefore also during the night, you know, remains a 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.

[36:04]

See, I think the cell is, to a great extent, the introduction of the cell The monastic life is an influence which, pardon me, 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. 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 going to the carbonite, the carbonite movement, of the quiet retiring into the presence of God,

[37:05]

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. 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.

[38:08]

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 Honestat and Modem Bapta, for modesty's sake. to assure a certain minimum amount of privacy for the individual month of sleep. And so then that is what? Then, and I say then the sense 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 Ernst then, but then later on, I think in the 18th century really, at least in the Benedictine order, not in the Trappist.

[39:12]

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 the chain from the dormitory to the cell. And here, there is a document which is Caeli Statutis et Constitutilius Sacri Ordinis Cluniacensis Regulario Stricta Observantiae. And that is a document of 1740, it seems. 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

[40:40]

according to the recent custom, and then he said, propter honestatem et ut fatres sese facilius liberius me in spiritualibus exercere valiant. The dormitories, which in the past were small rooms, many of which are totally empty, are now distributed in various cells. Each cell has its own room, in which one 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 spirituality, exercere bond. they may, how one say, in practice spiritual exercises.

[42:01]

For that reason, the Dormitoria in cellars sum distributa. It's a nice way of expressing it, you know. Dormitoria in cellars sum distributa. And therefore, we're given, father, c'era una assignatura. Then it says, Have you heard of the superior clave and commune? But the superior should have a master key. For the quellivet shall appear in the opposite. And cum liburit videat, ne quid operis peculiaris. He be outrepunatur, outkontatur. And he should see, you see, that he may open every cell and see if there is no peculium stored up, you know. Situ in superiore, perhaps the ostia and then other things, you see, to preserve the character or the

[43:07]

In superiore parti ostii, that means in the part of the door, maxima novitiorum, especially when there is the question of novices, foramen rotundum, a round hole, coropertum apori stabila, from the outside covered with a cup, to e facili hink indi del dulci possibili, easily can lift one side or the other, per quod fratel in tus existens a superiore possid observavi, through which, if rather this insight, you know, may be then observed, you know, to be superior, and say regularly to Gerard. That's nice. If he, how would one translate that?

[44:09]

If he conducts himself according to the rule. I think to observe, if he does what is prescribed by the rule at that time, When there is reading time, if he is only reading, an bere deum querat, the superior should look through the view of his propaganda to see if he truly seeks God. Why if he would do something He really God is God seeking God or if he is doing something else.

[45:10]

And the cells should at no time be closed in such a way or locked in such a way In such a way that the master key couldn't open. Let's twist the crown. What is that? Capsaicin. If he has, then he should give a second key to the superior. Fels diene conrecessam recunat in locu virnotur, vulcum volurit unti possit.

[46:21]

Or, a schutt, a schutt, 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. Then he continues, also interesting, Frater in scela existens, nec laicam, nec ecclesiasticam personam, nec fratrem de allium monasterium, nec quemquam allium in eam admittat sine superioris, ot signioris permissum. And no brother should, as long as he is in the cell, admitting to it any lay person, any ecclesiastical person, any foreign one, for anybody at all, only without the superior's or the senior's, the dean's, permission. Quo optento, quam dio ambo, au plure simulin ibi erunt, if this permission has been obtained, then as long as two or more

[47:37]

a in sel ostium teneatur saltem semi apertu. Then the door should at least be left half open. Vicumque vero in supra dictorum casum aico deliquerit, graviter deliquit. Graviter pros superiores arbitrio puniatur. But if anybody in these just mentioned things, what is deliquently, 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 18, it is a real animal destruction where it is permitted to make peace.

[48:44]

It is really great destruction of the souls, where, at times, colloquia, colloquies, are permitted in sailors. Then it is said, still further, you know, about the Lectis Dernia, prohibimus omnem lectorum ornatum, Now it is about 1,000 years old. It 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 and switch them in that time, the first person around. First person around? Oh, these were the Hebelbeckers, the German Hebelbecks. on certain poles, you know. Four poles to live, you know, with nice, you know, things, drapes, you know.

[49:56]

So that is the electricity on air. and all, all, yeah, ornate, you know, around the bed. Nullus circa, circa lectum, that's it. Nothing, no, panes, danios, ad linios, habia, circa. That means around the bed, you know, there would be, yeah, these four posts of plinth. Why one would have that? Yeah, 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? Then they are the first of that time, 17th century. And they have two, two windows. Oh yes, double windows you mean.

[50:57]

Herpetum in dormitoris, herpetus silensis, that were in that vault. That was of course also in still in Maria La, you know, this corridor, these long, how would one call it, corridors, or corridors, where the sails were on, were called 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 admane renascente, lampas in eua ardeat. A lamp should burn. Palles aus imicieliis caute lumen teniat. It seems that also every brother was who killed 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 wards, especially when these wards are paneled, paneled wards. What a ingenue. Danger of ingenue. Then they said also, Vestitidomia, therefore they should sleep in that tomb. Abbatens prioris, administratores, et monarchii universii, cam inta, quam ubicumque extravonestrium constituti, jatian vestitum. 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 habit.

[53:25]

boges cum tunicela, subdana, scapula vi parvo, cum caputio, Now the truly chenna is the special knife, a special knife, a dart, a scapula, and a hood. So it was a little maybe abbreviated habit. They should never leave their bed, you know, simply negligent, in disorder. But honest way, you see, they should decently cover it with the copper. The room of the Singular was concocted by Valibus, and the scopes were given to him.

[54:34]

The Celebes of the Singular, on the day of Mercury, and on the Sabbath, and on the preceding days, were made. for the dormitories, that means the whole thing, you know, the corridors should be once in a week cleaned and also the cells on Wednesdays, after 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

[55:40]

What we have said before, you know, that it is the great extent, you know, is that Ebocio moderna, that attitude which has come in and has left its stamp on the monastic life as we can all see, the kind of spirituality that in the 18th century and the 19th century was common in Benedictine monasteries as everywhere else. But then the use of the cell, of course, with very strict regulations. I mean, concerning the opening, concerning the possibilities for the abbot to enter it and to go around. Then these foramen, you know, this look thing in the cell, I think one reform council, you know, said that this little round hall was not enough, but there should be a big, you know, four quadrants, and should be there.

[56:51]

And then, especially the other one, I mean, so the supervision, possibility of supervision strictly preserved, and the revisiting as considered as a grave break of the monastic rule. 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 cell 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 here.

[57:56]

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