Father Matthew, the classes and library. Father Claston, the stipends. Father John, the farm. Father Luke, the religious article shop in the quarter side. Father Francis, the chores. Father Gabriel Weston, the guest house cleaning. Father Lawrence Lex, Yale Day. Father Andrew, first kitchener. Father Thomas, the shop. Father Christopher, the office. Brother Joseph, we work on the fence of the farm. Brother Jerome, the farm chores. Brother Renald, the house clean. Brother Gabriel, the vestry. Brother Daniel of Weston, second kitchener. Brother Daniel, the shop. Brother Stephen, the chapel and sacristy. And Brother Salsman, the house meeting. And Brother, if you take Father David to the station this morning, he needs to be there or leave here at noon.

[01:02]

Frank, the basket. And Joseph, the translating. during this week. Several times the Mass are closed Sunday. I thought it might be a help if we just give a minute to the epistle. It's taken from the first epistle of St. John, and you probably know it contains some difficulties also of the text in following the Greek text. Everything that is born of God conquers the world. And this is our victory, which conquers the world, our faith. Who is the one who conquers the world?

[02:06]

The one who believes that Jesus is the Son of God. So one understands it, tries to understand it. It's the those who are born from above, born of God, conquer the world. It means what is from above, the divine principle that alone is able to conquer the world, what is below. And the power which conquers below is the faith, the faith that Jesus is the Son of God. Jesus is the human nature. The Son of God is the divine nature. So the power of the faith exactly consists in this, that it sees that it...

[03:11]

appropriates as it were the one the son of God who comes from above who is in the last and full sense born of God but who became man took on what is here below of Jesus he it is who comes Jesus, what is from above, comes. That is the Adventus. What comes from above descends here, comes to us. It's not the product of human development, as we said so often. Our God is the God who comes. That means descent. And this descent, this island, is qualified, takes place in the combination of two elements, water and blood.

[04:31]

Water and blood. The water, I think one should explain it this way, the water is the spiritual principle, the spirit. The spirit is the thing that descends from above, is the virtus altissimi, the power from on high. And this spirit is symbolized, expressed in the water. One who is being born from above is born in the spirit and the water. So those two are coordinated evidently in the thought of St. John, the water and the spirit. But he had spoken in chapter 4, the preceding chapter, and also in this, against what we call the doquete,

[05:32]

That means those who do not recognize that the Son of God came from above and truly became man. That means the Doquete are those who do not recognize the true human nature of Jesus, but say that the human nature is just an appearance, but not a reality. So they deny the second element in which the advent, the coming takes place, the blood. The blood is the humanity. So St. John emphatically states that Jesus, the Son of God, comes in the water and the blood, in the spirit and in his true humanity. And he repeats then, in a kind of polemical way, against this heresy of the docete who deny the fullness of the incarnation,

[06:46]

not in water alone, but in water and the blood, so that Jesus is truly the Son of God. And then he says, and the Spirit is the one who testifies to this. To ploy my astro-particle, and the Spirit is true. true. But in the law, according to the law, always two or three were required to make a testimony full. We know that from Deuteronomy and other places. Therefore, it continues Three are the ones who give testimony, the Spirit, the water, and the blood. And these three are unanimous.

[07:48]

They concur in the same testimony, these three. Now, where do the water and the blood testify? They testify in the moment of the crucifixion. where St. John emphatically states that water and blood were pouring forth from the side of Christ after he had died, after he had died. He says, the one who writes that, he has seen it. So that's a very solemn testimony. He has seen the water and the blood pouring forth from the pierced side of the dead body of Christ. So the three, the spirit, the water, and the blood, they testify to our faith, that faith which alone can conquer the world.

[08:53]

And that is the faith that the principle, the divine principle, the word descends from above is really and truly united to Jesus, to the blood, to human nature. And that therefore only in Jesus, where the Spirit, where the divine principle is, only Jesus is the place the place where the divine principle can be reached by us, where we can drink the new water of life. But only, and that is, I think, so important that we keep that in mind. It makes so many things more easily understood. We remember that Our Lord said during his discourses to his disciples that he had to depart.

[09:59]

Without him departing, the Spirit would not come. Now, our Lord's departure from this world is not only a change of local presence, But his departure from this world is not a change in place, but it is a change in his status, an inner change. It's a glorification. What does that mean, glorification? Through his death, he enters into his glory. His glory means that the spirit, the divine element, takes full possession of the human element. so that from that moment on, the moment of his glorification, the moment when the Lord is exalted, He, the Lord, is spirit. The Lord is spirit.

[11:01]

What does it mean? That he, in this glorified state, is completely, absolutely, by his very nature, communicating, sharing. He is communion with the divine life, with the divine spirit. The Lord is spirit. That means his whole existence, his divinity and his humanity is sharing, sharing the spirit. The Lord is spirit. So that the risen Lord is the source of the spirit. The exalted one should be. add to it because the Spirit comes from above. The Spirit is the divine principle. And therefore the Spirit can be communicated to us, is being communicated to us in the exalted Lord.

[12:04]

Not through the humiliated Lord, but through the exalted Lord. Because in his exaltation, Christ, also according to his humanity, is exalted, becomes above, belongs to the world above. and therefore is in calling to his total being divine and his human being source of the spirit of that new life which conquers the world which is from above in and through which alone we can be born from above and it's so important because if you realize that then right away you also realize the nature of the sacramental life, the sacraments. The sacraments are the ways, the means, through which the exalted Christ is present to us.

[13:08]

There we meet him in the sacraments. There we drink. Believing in the glory of the risen Savior present to us in the sacrament of baptism, in Holy Mass, especially in Holy Communion, there we receive the Spirit from above. There we are regenerated from above. Therefore, we see how important for our salvation it is that our faith is, as its objective, the risen Savior, the Kurios. Our faith in the risen Savior, that is the kiss. That's the way in which we put, as it were, our mouth to the open side of the Savior. From there, to receive the water and the blood, the spiritual element of the risen Saviour, the new life that comes from that side of the new Adam and makes us sons of God, truly born of God.

[14:18]

So let us always in our faith, in our inner seeking communion with Christ, let us always think what is above. Let us as object of our faith think and grasp and appropriate that Jesus, who is curious, who is Lord, because that Lord is spirit. From him we receive the gift in which we are born again as children of the resurrection. Father Martin, the classes and second kitchener job.

[15:22]

Father Pastor, the orchard. Father John, the farm. Father Luke, the religious article shop. Father Francis, the shores. Father Barnabas, the house cleaning. Brother Gabriel Weston. I can see we have to bother about your assignment. Brother Lawrence, the chores. Brother Andrew, the laundry. Brother Thomas, the shop. Brother Christopher, the office. Brother Joseph, the work on the fences. Brother Jerome, the chores. Brother Ronit, first kitchener. Brother Gabriel, the gut tree. Brother Daniel of Weston, picking up some brush over here. I can show you that answer, brother. Our brother Daniel, the shop. Brother Stephen, the shop on the Cypress Teeth. And Brother Salzman, help with the picking up of the brush. All right, you can go to play a little, too.

[16:33]

Well, I think the logical thing is to start at the settlement of the Berskopsberg, and the choir rises, then the first or the second cantilever, the tone. That's always a little critical point, you know, that then is only alert. We have spoken about the things, about some contemplation that in the meantime the threat has been lost, but one should pick it up during these 50 days, they are the time, and the Church really invites us to dwell on that topic. And last week on the David campus, a little talk on the radio on monastic life, completely improvised from the moment to the moment.

[17:47]

And one of the inevitable questions was, which is being asked all the time by all the people there, especially by the Protestants, the, oh, if there is so or such great misery in the world and so many people that need help, how can an intelligent and capable fellow like you then withdraw into the monastery? He responded suddenly with that question. He was a little bit thrown off of balance, not quite. I don't think he's ever completely... But anyhow, it presented difficulty, and so yesterday we came and we talked a little about it. I think that is for all of us. It's a very decisive question, I mean, to realize why we are doing it.

[18:58]

In some way, of course, we cannot really say why, because the last root of a vocation is the unsearchable and incomprehensible will of God. It's the flagellate divino. which is at the root of for that matter of any vocation but especially of the contemplative vocation because it is such a purely supernatural vocation but talking to him I reminded him of the fact that people who do not realize that the say the character of the messianic age that with christ really something new has begun here on earth that the situation of man in front of god has been basically changed they will never

[20:01]

understand the contemplative life, because the meaning of the contemplative life, one of its meanings, is of course to give witness to just this newness, this change that has taken place with the coming of our Lord here on earth. The Old Testament, or also for that matter mankind, without the Savior, without the Incarnation, Without the coming, the Adventus Domini is in a more radical sense, shall one say, maybe also in some way, at least as far as the pagan world is concerned, in a more hopeless sense, in via, on the way, not in any way in status terbis. The patria, the home country, is not in sight. And therefore also the whole accent of life is development.

[21:10]

In the pagan world, let us say, we were speaking that development which is indicated to us in the building of the Tower of Babel as the symbol of that hopeless effort to raise human strength into the regional dimension of the divine through pride and power. the harnessing of human energy, one way or the other, relying on quantity on birth, and relying, of course, also on slavery and suppression of liberty for the sake of this organization. In the Old Testament, for the Jewish people, of course, it is different, because there is already the mystery of divine election, which is a mystery of love, God chooses his son, I mean the Jewish nation, not because this Jewish nation is so outstanding, because it would be a great nation, because it would have many possibilities to develop a big political organization here on earth.

[22:33]

Nothing else. But the Jewish nation is not even taken and chosen by God because by nature it would be very humble and it would be very amenable to divine guidance. Nothing of that. The Jewish nation, as Holy Scripture always testifies, is just the opposite of the people by nature, by temperament. chosen by god not for its earthly greatness but in order to manifest in this his son the glory his own glory the one whom he loves he belongs whom he chooses he chooses so the manifestation of that creative love of god in an instrument in an object which naturally speaking is not fit for it And this secret of divine election, of course, that is then, in its fullness, shown in the messianic age.

[23:37]

This messianic age starts, let's say, the moment in which Christ, rising out of the baptism in the Jordan, and as the Holy Scripture says, on the, what is it, the border, the Be sure their heaven is opened, earns the divine voice. This is my beloved Son, in him I am well pleased. At this resting of the divine pleasure, though the divine love in Christ, the Son of God made man, That is the beginning of the, what do you say, that's the first fire, the first heart of contemplation here on earth, on this, in this, on this hour among us, the human nation. This is the one in whom I am well pleased.

[24:43]

And the answer to this divine love to this resting of the Holy Spirit, the resting of the Holy Spirit, not just coming for a visit, but the resting of the Holy Spirit over the Son of God with him. That is the beginning. of the contemplative life because that is consummation, that is something final, that is something absolute. The only absolute thing in this universe is the love of the Father, nothing else. And the moment in which that love rests unconditionally, that means, and completely on a human being, in this case the Son of God made man, that is the beginning of contemplation on this earth for the human race. And that is what changes the human race, because then the whole meaning of our Lord's death and resurrection is that consummatus,

[25:51]

factus est principium vitae, or redemptionis, ois qui obbedienti. Consummated, that means in his resurrection and glorification, he is made the principle for those who are obedient to him. So there is the beginning of the contemplative life. And that is, of course, not recognized. by our civilization, the usual pagans, and also the Protestants. The Protestants have started out, as you know, by putting salvation in faith alone and not in works. But at least in the United States, that American version of constantism, but I think that's quite at home now also in Germany, is just the opposite. Works and no faith. So, therefore, those people will always, and therefore one should never be surprised about it, will always have the Martha question.

[27:00]

Because any human being that, in that way, is concentrated by its, let us say, metaphysical or theological situation on work, will always ask, what about this one? What about this Mary? who dares simply to sit at the feet of the Lord and let me do all the work. That is always the question. And therefore, we are not surprised about it. But in answering it, of course, there are, maybe one could put it this way, there are two things are important. One thing is that we have a clear idea about the hierarchy, about the idea of perfection. What is the perfection of man, really? And then we must answer with all the answers that say the philosophers, even Plato, certainly then later on St. Augustine, comparing Martha and Mary.

[28:04]

We must answer that certainly Martha's service is not bad. But Mary's service is better, is the best. And why is it? Because man, created in the image and likeness of God, means that in last analysis man is created to be the mirror of God's glory. And that being the mirror of God's glory without any further goal outside of that. There cannot be any goal for somebody who is confronted with the glory of god that is the finis ultimus and therefore the visio beata that only satiating vision the only thing that satisfies human thirst Without any other goal outside of that, that is the Vita Virata. That is the perfection of man.

[29:07]

So in that way, we must agree first and see it with St. Augustine, the active life. Yes, sure. as long as there are poor people, as long as there are sick people. But let us also remember that poor people and sick people and all that does not belong to the essence, so to speak, of the world and to the essence of what God had created because he looked at things and he saw that everything was fairly good. So it's as all the authors of Christian tradition agrees, it's the eternal Sabbath rest, which is the goal of, and therefore, a hierarchy. The active life, absolutely speaking, is lower than the contemporary. Mary has chosen the better part, the best part.

[30:10]

There can be no doubt about it. But then, of course, comes the other question. Well, as long as there are sick people, as long as there are poor people, they are not then obliged to help them. And there, of course, then comes the other question. question, you know, and of course the answer to that really is manifold. I wouldn't be able to give a full answer this morning. But then again we have, first of all, we have to be clear of our situation as Christians, as members of Christ's mystical body. We have to be aware of the fact that the messianic age means that this perfection this consummation has then already entered into history because incarnation is a historical fact the resting of the Pleasure of the Father in the Son made man is a historical fact.

[31:15]

His resurrection is a historical fact. As the risen Savior enthroned at the right hand of the Father, he is the one in whom the vision, in whom the consummation is effect. And in this consummation we participate, because consummatus est principium vitae omnibusquio mediutei. And therefore, this is the consummation of qualities. It's not a consummation which is now, to us as Christians, completely strange and only a goal towards which we have to take note. It is also already a happy present. We see that first in Our Lady. Our Lady, the Mother of Christ, is the representative of the Church. Our Lady is the perfect Church.

[32:17]

But you realize that the most beautiful texts in which really the, one can say, the mystery of the contemplative life, the contemplative vocation, and the contemplative election is shown to us in the Feast of Our Lady. There is the, no, we don't celebrate it anymore, but I mean, there is the vigil to the Immaculate Conception, but the idea, the very idea of the Immaculate Conception, again, you know, is what is the extension of the absolute divine pleasure from Christ as the head to this first creature. which is the first elected, the first and most perfect redeemed, and that is Our Lady. And Our Lady, for that matter, will always be the model of contemplation.

[33:22]

She is among men, not the Son of God made men, but among men of our human creatures, She is the first who enters into that state of contemplation. I to my beloved, then my beloved to me. That is the rest. That is consummation. That is perfection. And that perfection already is Our Lady's property also here on earth, and she was on earth. In this way, she is the... the manifestation of that fact that this divine pleasure in the messianic age is not limited to our Lord but is given to the church through Our Lady as the first one we just said there a word to my mind in the psalm

[34:25]

seems to me it just expresses the idea of contemplation also of a contemplative vocation so beautifully I mean Psalm 118 anyhow is one of the Psalms in which that mystery is revealed the whole of the Old Testament most closely approached it is the reason too why a church father like St. Ambrose who is himself as that the contemplative attitude in this explanation of Psalm 118. It is indeed the elements, the basic elements of the contemplative life explained to us. And there we say, Hereditata acquisivi, testimonia tua inedem. Through inheritance I have received forever the testimonia.

[35:30]

The testimonia are that part of the law which we usually call them the ceremonial law. That means those prescriptions of the law in which the wisdom of God becomes manifest in symbol and sign. Ceremonies, ceremonial law, the testimonial. They constitute in the Old Testament the object of contemplation for the Jewish wisdom. Hereditarter visivi testimoniatur in aeternum. That is the very essence of a contemplative vocation. Through inheritance, that means through that divine election in the Son, in Jesus, incomprehensible to us, inexplicable by any, let us say, merits on our part. Simply a fact, hereditarter vocation. acquisivi testimoniatur in aeternum, forever. The contemplative vocation has this sign of finality about it, and that is the reason why, as soon as we enter in the realm of the contemplative logic, we also enter into the realm of perpetual vows.

[36:47]

As long as we remain In the active life, we can see that in the development of canon law concerning religious orders and congregations, the active idea is in itself skeptical, let us say, in front of perpetual vows. abiding themselves for three years, or a little more modern for one year, a little cautious. That is, say, in the realm of the active life, perfectly logical. But in the other, that's not our vocation. It cannot be anything different, because its anticipation of eternity can be done only in faith. Therefore, a world which believes in work will never believe in perpetual wealth. So, quia exultatio caudis meisunt, quia exultatio caudis meisunt, they are the rejoicing of my heart.

[37:56]

And it's, of course, for that matter, the testimonia divina, which we have received. through inheritance, must be exsultatio cordis. That means they must lead to that inner blossoming out of the soul, of the heart. That is the essence of contemplative vocation. But in that way, it is a simple fact that what I am looking for, I hold it already. that belongs to the essence of the contemplative life. And therefore, the monks, the virgins are in the church to witness to the fact that through the coming of Christ, his resurrection, through the descent of the Holy Spirit, the Vita Angelica and the Vita Celestis are already a reality here on this earth in the church.

[39:06]

And by that, the church is constituted as a novel, absolute novel, in relation to the vetustas of the pagan world as well as of the Old Testament. The celebration of the 50 days after Easter, we have entered the third Sunday of the Easter, that part where we turn to the apocalypse. where the true character of these 50 days again is so clearly established and practically also for all those who are willing to follow the Church in their own spiritual life during in the course of the year of the Lord. The apocalypse is the part in which and say the contemplative

[40:11]

spirit and the eye of saint john as the representative of the that part of the church and sees scans the wide horizon of history from the beginning to the end and sees it as an unfolding of God's wonderful designs of the counsel of his saving love. We have read the Acts of the Apostles and in these Acts of the Apostles we saw the Holy Spirit driving the messengers of the witnesses of the resurrection all over the earth that big expansion leaving the little corner of Palestine the promised land up to then and going out to the all four corners of the earth and finally reaching Rome the capital of the world in order there to plant the

[41:26]

banner of Christ, Saint Peter, Saint Paul. In that time, when the Acts of the Apostles, where these events were taking place, the attitude of the political power, the official, organized power of the Empire had not yet been decided for or against Christ. but then in the years that follow precede the composition of the Apocalypse the decision has been made the Caesar has turned against the kurios the risen savior and the persecution therefore the clash battle is the results the apostles turn now into martyrs but just exactly this declaration of war as well from the part of the world enables those who act under the inspiration of the spirit of the risen savior to rise to the full height of their

[42:42]

vocation and to transcend the limits of this earth, to see that it is in maligno positus, that it is put into the power of the evil one. And so they are eyes, the eyes that before have seen the risen Savior, he appeared to his apostles, his same eyes are now the eyes of the martyrs, directed to his second coming, and they see the mysteries of his second coming, the power of the resurrection, his presence, the presence of the curious behind the events of history which unfold before them and of which they themselves are a part, the suffering part the martyrs out of that spirit the apocalypse is born now yesterday in the vigils we celebrated together the responsories after the lessons they represent in a very marked and beautiful way the

[43:55]

contemplative spirit of the church they are the answer of the congregation that choose as it were this heavenly code of the scriptures and reacts to it and in a meditating mind appropriates it more deeply The significant thing in these response was that they all, not all, but a great part of them, show us certain visions. We see symbols, we see signs, signs in which the mystery of human history and of our redemption is concentrated. And one of those was yesterday when in the response ring, the angel of the Lord showed me the fountain of living waters.

[45:01]

And he said to me, here you should adore God. Here adore God. The fountain of living waters. So that is one of these signs, these comprehensive signs. in which we, when we meditate them and really take them in, make them our own, we see not only the history of the Old and the New Testament, but we see also ourselves as an organic part of it. The fountain of living waters was from the early days when Israel, the newborn son of God, had entered the land of liberty, and had escaped the despotic power of the Pharaoh. there Israel was supported by the loving care of his father and in the manner that came from heaven as a heavenly food and in the rock that Moses was commanded to strike with the rod as waters gushed forth and there is the Messiah and there is the fountain of living water

[46:19]

that the angel shows us. And later on, as you know, in the development of when the temple was built, when the temple was built over that rock which constitutes the navel of the world, there is again the celebration of the living water. in the Feast of the Tabernacles, in this feast in which the thanksgiving for the blessings of God in the old year is fused with the coming and the expectation of the blessings of the new year. The autumn and crop were visible in the autumn rains as a pledge of blessing, which then all becomes a symbol of the Messiahs. in the messianic times the living water or the rain the symbol of the holy spirit that descends from above as the new divine life which will animate the

[47:27]

Congregation, messianic congregation, messianic church. And there is the high priest of the seventh and the big day of that feast where the joy of redemption in the Old Testament reaches its heights and he goes down to the salt, the spring of Siloam where the silent, weak waters flow and he takes out the golden vessel The pledge of the messianic spirit, as it were, carries it back to the temple to pour it out over that stone. And then, in the year the hour of the Lord had come, there stood one in the temple court at that feast on the seventh and great day, and when they came back with a shouting of joy over the symbol of the blessings of the messianic age from the fountain of silhouette he lifted up his voice and he cried everything anybody who thirsts may come to me

[48:40]

He may drink who believes in me, because as Scripture says, rivers of living water shall come forth from his body. And that was the voice of our Lord Jesus Christ, as St. John reports in the seventh chapter of his Gospel. Anybody who thirsts may come to me, and he may drink who believes in me. As Scripture says, rivers of living water shall flow from his body and that's of course refers first of all to the messiahs because saint john immediately adds and says but the holy spirit was not when he meant with the living waters the holy spirit but the holy spirit was not yet given because the lord was not yet glorified as Christ our Lord himself had said in the discourses at the Last Supper, if I do not depart, the spirit, the paraclete, cannot come.

[49:57]

Departing does not mean, of course, a change of locality, but it means a change of being. It means that transfiguration, transformation, the last glorification of the Father, the transformation of the humanity of Christ from the likeness of the sinful flesh into the transparency of the divine glory, into the glorified body of the risen Savior, who then was shown to the apostles and went through the closed doors as a witness to its new spiritual being as the purest, as the worthy lord of this visible creation. And he breathed. on the apostles, and he said, you'll receive the Holy Spirit. So that is the fountain. It's the glorified Christ, the curious. That fountain the angel shows to us during these 50 days.

[51:01]

And he invites us, here you should adore God. Hik deum adora. And that is one of the main themes of these 50 days, that we when at Holy Mass we assist at this same transformation when Christ again in the reality of the sacramental mystery represents, makes present to us His Pascha, that Pascha from His body of the likeness of sin to the body of His glory to the new state of the kurios when we celebrate that in the Holy Eucharist at Holy Mass then we lift up our eyes and the kurios the risen Saviour is with us in the celebration of the Holy Eucharist under the speeches of that bread and that wine and looking at it and seeing we see

[52:07]

with our eyes, as it were, the sacrifice, the sacrificial, the Christus Pastus, as St. Thomas says, because wherever there is a separation of body and blood, as on our altar, the Holy Eucharist, there is a death has taken place. So that's the sacramental sign of his parting, departing, as it were, the departure of Christ. This departure of Christ is, at the same time, the presence of the risen Savior. The curious is the real subjecto, the ,, the one who acts in the mystery of the Holy Eucharist. So there we see the fountain of living water. There everybody who thirsts may go to him but the one who thirsts that means not the one who is hard like a stone in the assurance of his competence and of his efficiency and of his natural resources he's not the one who thirsts he does not come

[53:27]

in a right disposition apart to the fountain, he would not be able to drink the living waters of the Spirit. And the one who drinks is the one who believes. and who believes is the one who enters into the Pascha Domini, the one who believes is the one who puts on the might of Christ, where Christ, who descended, became one of us, obedient unto death, that is the one who believes, the one who believes in God's charity, and who also then follows the exaltation, and therefore God has exalted me and given him a name that is above all names, the name Curius. And that is our faith, this constant transitus from the one who took on our own sinful flesh in order to carry it upon the cross, in order to cancel the bill of debt that is against us,

[54:37]

and in order then to lead us into that freedom where every knee should bend, and acclaim and pronounce the divine name. Jesus is the curious, the Lord. So in that, with that disposition of mind, let us constantly during these 50 days approach that fountain of living water. That is the essence of our worship. We cannot approach the Father and adore the Father without putting on the mind of Christ and without being spiritually exalted with Him, descending and ascending, dying and rising, and that dying and rising, as soon as it becomes a constant, deliberate, renewal of our inner soul as long as we do not try to coast along on any natural powers of our own soon as we go into that dying and rising then the fountain of living water is open to us and then we turn ourselves into a fountain of living waters and that is the meaning of the monastic life

[56:03]

that we constantly renew that life-giving freshness of the Holy Spirit in us. We are not people who, in a sloppy way, go the way of routine and of custom without waking up, but we must be people who constantly, hundred times a day, again, in thirst, approach the fountain of living water, which is really the pierced side of our Lord, where blood and water come forth, and there we drink, and we drink because we believe in Him. And then we realize that He is really the fountain, and that through Him we receive that living water, and that living water that also then speaks in us and that makes us martyrs and witnesses of that new spirit of the messianic age. So let us do everything.

[57:05]

It's impossible that in a monastic community the superior alone can do it. You have to. as brothers to one another. You have to become fountains of living water. You cannot stay in any passivity. You have to go in thirst for that heavenly water. You have to put your mouth on that fountain to drink that spirit. And there you have to worship the Deo Madora, worship the Father in the spirit.

[57:41]

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