profession means a fact of cooperation. It is not only the one who makes the profession and who is involved, but it is really the whole community always feast of the meeting of our Lord in Jerusalem. So such a beautiful thing with the singing of the verse adorned your your chamber sign and take in Christ the King. And that is also true of the community in receiving the one who through his vows and through the prayers of the community is being united forever.

[01:16]

There is received Christ. And that also is true, mutatis, mutandis, and those who do the first step in the triennial vows, which we also have tomorrow. We should think of that. It's not something that we assist at simply and we look on, but we are involved. The whole community is involved. The blessing and the good end and the perseverance of what has been begun in this profession that is, to a great extent, is also the fruit of the... and the goodness and the sanctity of the community as a whole, we have to carry one another. It's not the individual that is left alone, but he is taken into the community, and that is his strength.

[02:21]

Of course, in the end, the community depends on every individual, on his personal dedication to God, his personal sanctity and union, peace that is within him. He radiates it and he in that way then makes the towers of Jerusalem strong and fills them with the abundance of the Holy Spirit. And that is what every member then again lives on. Therefore I want us that we have the old custom that the day before this own profession that we prepare ourselves as a community in a special way through fasting and through the spirit of recollection and of silence,

[03:27]

and that we live this day in real expectation for that Pausia that we celebrate tomorrow, that we use it to adorna talamum tuum sion, to prepare ourselves, make community, in the eyes of God, pleasing and acceptable, so that he through us also, our Heavenly Father, will give such strength and joy and the stability of charity to the heart of those whom we receive, because this is a home, the profession is a homecoming. Here we are in order to live together in the peace of Christ. It's also beautiful that we celebrate this day, the feast of Saint Ignatius, who just represents that saint, say, of the peace of Christ, who has lived, has experienced the unity of the Church around

[04:47]

the altar in such a beautiful way that his letters are a program also for us as monks, as he says, by means of your accord, harmonious love. Jesus Christ is so. Form yourselves one and all into a choir that blending in concord and taking The King Lord of God, you may sing in unison with one voice to Jesus Christ, to the Father, that he may hear you and recognize by means of your well-doing that you are members of his soul. Therefore, it is profitable for you to live in unblameable unity, that you may be also partakers of God continually. So, um, let me have the, uh, translations of chapter four, so now, the final step.

[05:54]

I should wind it up. I think it's, [...] breaking in with the liturgy, the spiritual, the victim, spiritual life, all these things. And during these last years, as we all know, that the leadership of Herbatech worked for us, interiorly and exteriorly, blessed by God, so I really rejoice very much. It's a mission to come here.

[06:58]

Christopher was years and years ago at L'Origanard. to put on the tail and the things that he... It is great. So it's a great way, you know, of seeing how God's providence works and how the Holy Spirit, in the spirit of St. Benedict, was searching for the practical living of his ideas, leads us together and makes us really friends in the Lord. those who yesterday came to assist at the confession. Gabriel, Jack, and Will both known to us from former times.

[08:05]

They were here. And again, that is a beautiful meeting in the Lord. But then also I wanted to mention that Fred Palmer gave a cent to his weaknesses, but a telegram for Mori Profitentes, a big pax. Can we alter the rest of it? I don't know what would be the best little conference suggestion. I think it's a good suggestion to speak a little about the monastic rites that we celebrated yesterday and to lead a little into the various

[09:14]

Now, as I say, the problem is connected with it. As you know, we are looking there too for an order which would express the best we can the inner spiritual meaning of these rites. Perhaps we could do that tonight. I don't know if it would be good in the chapel or here. Always depending on machines, you know. The pump from when the pump is out, I don't know. [...] Then, on the other hand, we have to also understand the development.

[10:28]

attempt, you know, like ours, you know, for example, to come to a genuine, good solution is, can be done, let us say, with disregard of the developments of history. That's impossible. We cannot be, in that way, archaeologists. We cannot say, this is the letter of the rule, and therefore that This is what they did in the 5th century, and therefore that's what we have to do today. I mean, that is just not the way of the Church, at least not the way of the Church in the West. We have, therefore, to understand the developments which have taken place. But we should understand these developments also from within as much as we can. Why have they taken place? Which were the circumstances?

[11:44]

And which were the motivations when they took place? And then, of course, after we have these things, we can then also take into consideration then the present status of the law of the Church. There are simply certain requirements that are put down in canon law, and they are naturally, they are binding, and we have to consider that we can't simply throw those out of it. Therefore, there are certain, today, a certain canonical situation, which is different from the situation that's invented it. And that, of course, also has a normative, authoritative influence on our situation today. And then, from this, you know, taking all these things quietly and deeply and in part a Christian account, then also look and see into the future.

[12:53]

So that is, as I just wanted to say, a matter of introduction. Now, in order to develop a little bit, let us say, the problematic aspects and what we try to understand how to do also in revising the rights of monastic initiation, section to the novitiate, triennial profession, and finally solemn profession, just maybe it's good to know to reminisce what happened, for example, when I entered Naila, because then I think you can see a little more some of the problems which are involved in the situation today. There is... I got up, you know, then I was first, you know, I went into the guest wing and stayed there for a few days, doing which one, I think, also.

[14:11]

attended not only the divine office, but also the recreation. I still remember Father Stephen Hilpich. He was one of my first impressions. And I looked at various faces of the novices there. And I know how they always had spoken They always used to talk about a certain Catholic look. To me, all these with a certain amount of, what shall I say, apprehension or horror. I looked around and I found several Catholic looks. One of them, unfortunately, was Father Stephen. And later on I found out he didn't have that. He developed, you know. I don't know what to say. I should not say. And then one stayed there. And then one day one found the tunic on the bed in the guest room. And that was then the day where one moved from the guest room into the enclosure.

[15:32]

I think to live in the enclosure, usually one had the habit, I mean, some kind of, you know, of the, say, uniform, the porous appearance of the enclosure. I don't know how the brother candidates fared. But I think that was the principle. One moved from the guest wing into the novitiate, then one got the tuning. And that was then also the time when one started in choir to assist in choir. Now, that was, of course, great attention was paid, and one did not receive this tomb, but one took it, one simply found it there in the guest room, and instead of putting on one's jacket or so on, one simply put on the tomb. So, therefore, to make it clear that naturally that this is not the monastic habit, that is what they wanted to see.

[16:38]

And then came the postulancy. Now, I entered around in September, and then in January. Now, that was about the time in which one was there, about four months or so. And then, of course, there was the washing of feet. And so that took place in . And, you know, quite essentially in which we have it today. And after that, then, at that start, we, you know, initiate there, one received the name, and that name was explained. Now, you are now, as in Lovis, you are now a child of the monastic family, and therefore, Make that clear, now you are a child, that means as child, I think the idea was that as child one didn't have yet, let us say, any binding, any, let us say, any... I mean a child is just in the care of the family, but it is not in that way, let us say, responsible.

[17:59]

So therefore, one was a child. But as a child, one received a net. And then after that, and that's a year and a day. And then for us, it was a year and a day. For others, it was two years and a day. And then, after that, everyone was sure, of course, as a choir, now the next thing was the stories. And I, I think in January, so that was right away, I jumped right away into logics with Father Petrus. It was a most discouraging experience. I had no speculative talents whatsoever. And then after that, we therefore did the study stuff.

[19:09]

And we had then as we got the longscaptula and then we got a very strange piece of clothing and there was a uh cuckoo lab but without the sleep there was many plates but no sleep and was that it doesn't exist anymore oh yes oh yes yes in the French Congregation still exist without many plates or no street. That was about novices. Is that for the novices? Oh, and then for the other, there you can right away see now the problems going on, you see, that the novice receives that. Now, what does, then, at the triennial profession, what does one receive in the French?

[20:12]

How witsly. How witsly. You see, there you have the other. Because then, I remember that very distinctly, that rather, I'll let you know, explain those things to us, but now it's the biennial. So that's interesting. Now, we get the Cucula without the sleeve, so the triennial vows. And then the triennial vows were taken in chapter. Not in chapter, in chapter. Alan Slayer was very explicit about it. He said that, of course, the person is confronted here with a situation where one takes vows for time. And that, of course, presents a problem. It was clear, you see, that, of course, this triennial institution of triennial vows was a canonical rule, see, which came from the church, not from the rule, and not from monasticism.

[21:20]

It was a thing that, let's say, that the authority of the church, the curia, the congregatio religiosum institutum, And, of course, they know, in the Korghazi religious, they know the probably mounting number of dispensations they had to give from solemn vows. And, therefore, to protect the solemn vows, they imposed this triennial. And, therefore, vows for time are, of course, in there. Modern common law, no difficulty. That is, after the Restoration in the 19th century, there are the societies. I mean, that's not difficult. Because this whole idea of St.

[22:21]

Thomas and so on, of course, all the classical orders, what we call monastic orders, They, of course, had a vow, you know, was called for good, you know, that was a perpetual prayer, that's for life. I mean, that is clear. But then, you know very well that in the Counter-Reformation, of course, the things changed, and we got then certain forms of religious life, which really is a kind of community life for priests. Of course, for community life of priests, there the vows don't have that same character. Because there, what really pins them down, that's their ordination. through the priest's ordination, then they are in for good.

[23:23]

You know, or let us say, then maybe there would be, you know, could be modified and say, but subdeacon, you see, once you're a subdeacon, so what, with a subdeacon, you still can get your dispensation, once you're a priest. Then, So, I mean, that takes care, so to speak, in these priestly societies. And that is, of course, what the Cultural Reformation brought, brought these societies which are really priests living together in an organization. It's what's in the Jesuits. Jesuits consider themselves essentially heirs priests, and if you want, secular priests. But that, of course, was a new development. But that new development, of course, influenced all the ideas of vows.

[24:27]

And so then, as you know, in our modern days, the emphasis shifted so much from the aspect consecration, I mean, of receiving God's grace, not that that was forgotten, but to the other aspect, what do I do and offer? And that's, of course, this shift, a certain shift of accent, not of doctrine, but of accent, from the, let's say, the sacramental aspect, you know, of this, to the subjective, what we may call the subjective aspect, to, of course, also did a lot in order to soften these concepts, and in that way also canonically then make new conceptions in that line possible. And one of them, of course, is vows for time.

[25:30]

Vows for time. So that was then also. imposed the general rule to the Minoans. And that, of course, was just done in the course of the 19th century. Because, of course, also in Solemn, when Solemn began, I mean, the first vows that the year after the year of Abishid came, the Song of Vows. And that was it. So that was, therefore, a new thing coming in with the new canon law and the codex. And therefore, then, the question, now what do we do with this? And there are, of course, then, let us say, two possibilities. One is, now we keep to our monastic tradition, and the monastic tradition says that after the probation of the novitiate is over, then come the vow. And therefore, accent, let us say, on the first vow,

[26:33]

And that was more, say, on the Solemn line. The Solemn had more the emphasis on this first walk, because that is the old monastic tradition. The fact that these vows are temporary, there is a canonical arrangement, you see. And that gives, then, let's say, the possibility, you know, on the bare way, unusual circumstances, you know, to make use of this possibility that the church gives after these three years to leave. So that was their approach. While on the other hand, we hear the congregation was a different. See, in the congregation, therefore, at the first ,, one receives the out with the sleeves, and one is pale.

[27:36]

So that is the old tradition. See, that is one approach to the situation. Then you have the other approach, and that was more a Boronese line. You say, now, yes, then we cannot make vows for three years. And therefore, the triennium is really, according to its canonical status, more should be understood as an extension of the novitiate, you see, of the . Albert, however, I mean, always then also said, you see, now there is also another aspect to it, and that is when you take triennial vows subjectively, you know, in your heart, you will take these vows for good. You will understand this as your decision.

[28:39]

See, because there is always the other element, you know, and that's an element which has to be understood, too, that in this whole monastic preparation, it is, on the other hand, not good, you know, to, let us say, a candidate to kind of hang in between all things, you know, for too long time because if he's constantly being told, you know, let's say, yes, but you haven't made up your mind yet, or yes, but you are feeling that in the end, he says, no, I haven't made up my mind. That takes, you know, three years, you know, there is little, yes, he has not yet made up his mind. Then things become rather critical, or they end in a... in a plot. And so, therefore, these aspects are there, and there one must, you know, a little kind of

[29:42]

Manu, interiorly, to take a vow, you see, means that one now takes a, I mean, let's try it, one self is concerned and takes a step, you know, which one does not look forward to, that over these three years are over, then, you see, I will gladly say goodbye. Nobody who makes triennial vows does it in that attitude. And that was more or less the thing, that. Well, for it boiled down to this in there. And then the real monastic profession is then the solemn profession. And then, of course, there was then just at my time, my time, there was the deliberate thing that here, that this solemn profession is, if we go through in the history, you know, right, we see that this solemn profession has been understood in tradition.

[30:57]

I mean, there's Dionysius, the Arapagite, and there's all you see down there. Brothers, one finds in the sacramentaries of the 10th century or so on, the word ordinatio monarchi, ordinatio. So now that, of course, you see, leads to another consideration, and that is that this specific vow, I mean, that monastic vow, but it is naturally, I mean, it really is, in that way, a death. It's a death, anticipated, so to speak. Now, Votum, it's a death, one death. one renounces, as it were, one's right to live. It is that way a capitulation you want, you see what I mean?

[31:58]

And therefore, very soon the monastic profession and the status of the monk was, as also the status of virginity, was considered as what we call a living martyrian. A living martyrian. The martyr is the one who gives witness to the resurrection by gladly dying for Christ. That is the witness for the resurrection. And there is, of course, in itself, the Church has always understood that. in the moment in which a martyr dies, the martyr's death, then this is the moment where he enters into the glory. That is, in other words, he is a saint. This one is a saint.

[32:59]

Therefore, what is it? This death is, at the same time, the last consecration. That is union with the risen Saviour. Therefore, this martyr lives now in a new status, and that new status is then the status of what we call the saint. He is a saint. And therefore, then, this here, the martyrdom, is what we call a mysterium. That means a mysterium, that means a real subject involved, you know, giving himself and being consecrated. And being consecrated in such a way as consecration means he is now in a new status. And that is, of course, then came the first consecratio virginum, where a virgin delegates, consecrates her virginity,

[34:08]

and then the monastic profession where the monk now obliges himself, takes this propositum to the conversatio, what we call the conversatio, this specific way of life. And the essence of this way of life is he is dead to himself and life for God. And therefore, yeah, then if this is here, a total surrender part of the subject, that is then and has all the marks, let us say, of martyrdom in the physical sense. I mean, what we call the baptism of blood on one side and the baptism of water on the other side. That means it's a real mystia. and therefore is the baptism, so to speak, of the rotum, of the monastic world.

[35:10]

And then, you see, this thing now is, and that was the tendency at my time, very strong in Mariella, this act then should be considered also really as a mysterium, that means as a... an act through which a new conformity with Christ is constituted, not only as a kind of passing grace, but as a new ontological relation to Christ, and in that way, a consecration. Of course, not in that way a sacrament, because it's not an institutio Christi, but, as we say, ex oper operandi ecclesiae. No. And that is, of course, evident, too, you see.

[36:15]

If, let us say, this character, this interior soul of the monastic profession, I mean that here now this monk is in a special way conformed to Christ, and if this monk therefore receives as an external sign of this his new status, an external habit, then, of course, naturally, bliss means also a new grace that is given to him, an inner transformation, inner transformation. And therefore, he is remiss. But it is evident that one can't do that then out of time. Everyone says, now I do this for three years, but then later on it seems to be I change my mind about it. then it isn't, in that way, it's not a mysterion.

[37:18]

Because of a mysterion, in the Christian life stands always there where a new status is established. We have a sacrament, you know, in that way, at baptism. See, we have a sacrament in the matrimony. There's a new status that's established. We have a sacrament when somebody is established as a priest of God. So, therefore, there are new... there are sacraments which constitute a new degree and kind of conformity with Christ, and there stands the mystery. And that, therefore, is also in the monasticism. But, as I say, that is then what? And therefore, in Marianne, in the Boyle-Leese congregation, more the tendency to focus on the solemn profession and to understand the solemn, professional one as a mysterion.

[38:24]

Not in the sense, you know, that it is a clerical ordination, and of course not, but in the sense that it is a spiritual, that specific conformity up to Christ with this characteristic of the monk as a living martyr. dead, you know, and still his life is hidden with Christ. So, I just tell you that, you see, that was the kind of thing and the inner, the problem and the thing in which I really found a way to fix the second thing, see, in our own time, see, and then Of course, that also led, you know, to a constant, say, work, which has been carried out for years and far away, and has been involved in it, for a right which would express that and correspond to it.

[39:33]

And of course, in concerning that right, then, the more and more as I say, the attention has been focused in these last years on Chapter 58 of the Rule. Now, I may just indicate very briefly so that you all are in the picture, What does the chapter 58, that is, on the order of the reception of brethren, what does St Benedict there state? I'll just say there, it may not be clear, but one is, you see, that he evidently distinguishes a first stage, let us say, the first step. and that is somebody knocks at the door of the monastery and the door remains shut. He's left in the cold, that's clear.

[40:40]

That is the first thing, absolutely. And there he is treated very roughly. And then here, you know, all three tests the spirits where they come from God. Therefore they should not be granted an easier such a one therefore persevere in his knocking. And if it be seen after four or five days, during which he's not, the door doesn't open. He only speaks to the porter who insults him, you know, truly. Truly opening in the door. knocked again oh you old pest you know there you are again then if it be seen after four or five days that he bears patiently his harsh treatment and the difficulty of admission and persists in his petition then let admittance be granted to him and let him stay in the guest

[41:50]

Well, that is then the second step. Now he's in the gist of it. So let's say he is finding the nipple. But you see, it's deliberately. First, if somebody wants to, says, this is my home. This here I am. You see, the nest of my Lord. The first thing is to out here. Stay outside. Then the second is now, then after a day, several days, all right, you know, then maybe it's the guest in the guesthouse for a few days. Now then, that's very, you see, you see that emphasis on that has to do about the spirituals, the exteriors. He really was, because if he was sent by the devil, he would have said, well, I didn't come to the monastery to receive such a treat. And that takes care of him then.

[42:56]

After that, let him dwell, and I think that in a guest house he wouldn't be treated with great love, dear. After that, let him dwell in the novitiate, where the novices work and eat and sleep. So it's another step, you know. It's not the end of all this. So the novitiate, where the novices work, eat, and sleep. And then let a senior be assigned to them. So here, evidently, before, to this moment, he was completely on his own. Completely on his own. Here, then, at this moment, he now joins, not the community, I mean, of the monks, he joins this group of novices.

[44:04]

These novices, they are catechumens. I think rightly compare them to catechumens. They are that the senior be assigned to them, so they are a recognized group. And they are therefore under the supervision of a senior skilled in winning souls that he may watch over them with the utmost care. Let him examine whether the novice truly seeks God. And that means, I think that's the way one has to translate this, because what sees the Latin text, et solicitur sit, sire vera deum queric, then colon, si solicitus est ad hocustae, ad obidientiam, ad oporti. And therefore, that is, you see, that's the structure of the sentence. Et solicitur sit, sire vera deum queric. Therefore, let him examine whether the novice truly seeks God.

[45:16]

That means whether he is zealous for the work of God, for obedience, and for humiliation. And therefore, that is the, and let him be told all the hardships and trials to which we travel to God. You see, now then, you see, that's the first stage in the novitiate. The novitiate can again have stages, and that's, of course, true. Then, in all of this time, you know, let us say in these, for two months, you know, is the first period. Then at the end of two months, I mean, we're here with this thing taking place, you know, where we seize, you know, how is that is the work of God, it's obedient to the ancients and so on, and his attention is called to the hearts of the triads which we travel to God.

[46:18]

And then at the end of this, this is continued for two months, then the rule is read. to him if he promised to persevere in his purpose. Therefore, after two months of this initial kind of informal stage, then, at least that seems to me, here, . Of course, at this time, the text at this stage is a little . You see, that's the text which we have now. Now, I mean, he is being asked, you know, evidently is here the first, you know, kind of promise of perseverance. That means he is asked, you know, First, of course, the fact that he is being asked means already that his novice master, I mean the senior, thinks that it is satisfactory, you see.

[47:32]

Otherwise, he would, after two months, he would say, now go, it's finished, do it, or something like that. But if he asks them, you see, for that matter, it is being put into the manifesto that all the seniors are witnesses of this act. In some ways, those things have been lost by us, but that is also part of it now. He's being asked if he wants to continue. And so he sets the way, I understand him. He says, yes. I think that are really the same thing. Then the rule is read to him and says, now here, this is the law. If you persevere, all right. If you cannot, really part. So there is a certain. And he said, yes, all right.

[48:35]

And that is then still continued after a period of time. not sixth month, and then again after a period of, and then after the sixth month, follow Fuhrman. Then at the end of the Fuhrman, then he is permitted, you know, then to be received. Then comes received, you know, there. That's then the decisive word. And that is then the last, the second part of this 58th chapter, sucipiendus autem, you see? Up to now, he wasn't having a bit of a seat. Now comes sucipiendus autem, and then he comes in oratorio quam omnibus vomitat destabilitate sua conversionum homo suorum nobiliensiam quagemuit santis. And he says, shall embody this promise in a petition.

[49:36]

That means about this he has that he gives a doctrine. Borbocken also says, he does this promise in written form, if one can understand and translate it in that way, and drawn up in the names of the saints, let him write this document, let him up. And then this thing then, this he places upon the altar, and the sutra can be dominant. Now, there we come then, you see, to the professional ritus. And that is, I think we do that another time, take a close look at it, and see which elements are there.

[50:39]

Concerning this second part of chapter 58, there you have, let's say, we simply face a situation that the ritus which has developed, which probably has been developed very much under the influence of the time of Cluny, let's say, a more solid form, about this Yes, readers, and it always startled, you know, people that it seemed that in the room there wasn't too much said about it. But it's one development of our days that this ritus that Saint Benedict describes in this chapter has been carefully examined, and today one is much more inclined with the opinion that here Saint Benedict really describes the ritus through which the novice becomes a monk.

[51:45]

because he does it in a certain clear precision with care. And therefore, as one has, of course, partly because always in those things, one element is that of solemnity, which is an act And then the expression, you know, that it has taken in the course of time, for example, the burial and all these things, also the ringing of the bell, you know, all this, I mean, these things, you know, and there were other relatives and everything. Yes, I mean, naturally, you see, then that is a right, you know, and one didn't find too much of that in the rules. So, that was one thing. Now, in fact, we shouldn't go into any detail here, but I think if one examines it, one can see that there are certain elements, structural elements,

[52:53]

which, in fact, are in some way repeated. We managed to bring that out of Wakefield in the past, long ago, in a conference on this whole thing, in a report on it. pointed out, he has certain structural elements which are in the rule, which are repeated at any kind of a, let us say, house liturgy. For example, if somebody goes traveling, or if somebody enters into a kitchen service, or he enters into a reading service. There are certain, let us say, blessing or initiation via house liturgy, monastic liturgy, always composed essentially of the same element. And we must just, in the light of the examining of these other rites, examine this and what rites, you know, have the same elements are here too.

[53:58]

So that, of course, is an important point. consideration also for the way in which we then would serve practically also for the audience.

[54:10]

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