Sunday, Saturday and Sunday will be remembered in the history of Mount Silvio for a long time because it's the day the chapter has voted on the on a foundation at Sharma Weather and has given its concept so that now the next thing for us to do is to ask Ngong for the red-lit green light In the meantime, we are just sitting down together with the council, and in order to prepare, we sent three scouts, they are spies, to look into the promised land.

[01:14]

and to do at the same time use the time that still is there until we have the definite green light to prepare the site. And we decided that the day of departure would be then on Wednesday of this week and that Father Albert would go and Father Placid and Father Basil whose Easter is today let's say. So we have during these days considered various aspects of a foundation and it has I think also cleared in many ways our thinking and I thought I would use this day of recollection to make the whole community acquainted with a

[02:28]

documents that we have drawn up during these days in which it's a statement of policy because it was felt strongly that this new foundation is connected with us intimately foundation of this house and that we hope in the future with the blessing of God that we form part of a congregation and therefore it is necessary to be clear about the kind of spirit and the general direction at least which our houses would take. And this document, and that makes it easy also to use it as the topic for a day of recollection like this, is divided into three little paragraphs.

[03:36]

In it we, as monks of Mons Saviour, we kind of state publicly that our goal has long ceased to live a simple, genuine and a full monastic life according to the rule of Saint Benedict. So I thought we just use the three conferences today in order to You think a little about these three terms, full, simple, genuine and full. The last is life, simple, genuine and full. And if we say that our life should be simple as the first point, what do we understand? We try to put it this way, at least, let us say, the form which we have given it, you know, just also yesterday.

[04:41]

Light simply by simple, that we mean, first of all, that we mean basically truly seeking God, truly seeking God. The idea of simplicity, singleness of mind in the Christian context, has its source in the simplicity of God. And it is the striving of the monk that has monakos, the word monakos expresses that, singleness of mind, singleness of purpose, That is possible for man only if he directs in the degree in which he orients his life towards the one true God, truly seeking God.

[05:47]

He is the source of all simplicity. We take simplicity first in the deep sense of that word as a form and as a quality of the mind, of the individual mind, monochos. And that is of course the difference between, as we have said that so often, the difference between the monk and the Christian layman. Both, of course, all of those who are baptized in the name of the Father and of the Son and of the Holy Spirit, they are both, they have the grace or the possibility to love God with their whole heart and with their whole soul.

[06:53]

and with all that they possess. There are always these three things that one can say that the connection, our contact with the source of all simplicity, the one God, is made by love. Love is always the unifying principle. And to love, you know, with one's whole heart, that means with the whole inner man into the very depth of our existence. And therefore it also says here that life concentrated in all its spheres on transformation in Christ, purity of heart, through the means, you know, that the rule of St. Benedict gives to us, obedience and conversion of life and stability.

[08:03]

So that is the endeavor with the whole heart, our whole soul, and you understand what we mean by whole soul, that is the entire human being, that is soul and body, And with all that one has, that means with the whole realm, the field in which man lives here also in this material world. of not only material world, also the world of spirit. We have, we possess that symbol of these spheres and everything oriented, concentrated upon God. And in such a way that this concentration, first of all, is constant transformation in Christ, purity of heart. That means that we, you know, do and act and in our constant, in our spiritual effort, you know, Christ is the door.

[09:19]

And Christ is the one door. And Christ is the only mediator. So we cannot come to this, to God the Father. The simple one without him is the door. That is what we always say. As soon as in some way we deviate and we have lost what we call the peace, we have to go through the door again. transformation in Christ. Therefore, in the monastic life, transformation in Christ also means inner, deeper and deeper identification with Christ. And that all is one of the most important things in our monastic life, that we learn that. It's an art in itself.

[10:20]

It's a profession in itself, and the monk is a professional. That is the difference, you know, between the monk and the layman. The layman is, as St. Paul explains that, you know, in a other way, in a way divided. There is, naturally, there are obligations towards the world, towards his wife, towards the family. He has a profession, and he has a job, and the job, whatever it is, takes and makes up, for example, the pattern of his life. And then he brings in Christ as much as he can, as much as he wants to, into a pattern which is really determined by his position in the world.

[11:24]

Mounting that way with doors, not out of contempt of other people anyway, but he withdraws for to find the possibility of organizing his entire life. under one purpose, to truly seek God. Therefore, our simplicity here is concentration, essentially. Therefore, a positive thing. It is loving God with one's whole heart, and with one's whole soul, and with all things one has. And it is therefore this seeking God which is the first thing, which also determines the pattern of our life. We understand that for us in our vocation as monks, The word of our Lord, seek ye first the kingdom of God in this way.

[12:33]

That the kingdom of God is really our all-dominating concern. And that all the other spheres of life have to be oriented towards this one. So that is really and truly a method. And therefore it is necessary for us that we renounce all those activities, as then this document continues, all these activities which distract from this goal. cause frequent absence from the monastery, and make the observance of the rule difficult. A simply sent verdict and establishes and has a national monasticism connected, essentially, is the idea of the enclosure. This enclosure is meant, again, not in a negative way,

[13:36]

to exclude things, but to make the concentration possible. The enclosure is a recollection. The enclosure wants to prevent what we call the waste, the distraction, the pouring out of our spiritual and physical energies in the various demands of the day, and of the time, and of the job, in various directions, the demands of the world, really. so therefore also we as monks we have to be in order to keep that single mindedness of purpose in order to keep that simplicity we have to interiorly we have to agree to the enclosure as a form of life and as a protection for us and as a means of recollection and therefore

[14:48]

Our activities cannot be of such a nature that they would impose upon us frequent absence from the Master. That is the reason why, for example, we cannot take care and cannot get involved in what we call the ordinary care of souls. as soon as we would do that, you know, then the outside, as I say, the parish, if that is established, the parish is established for the ordinary care of souls, then of course we would be in the service of this, I mean, of this specific, as I say, obligation, you know, that we have, and which is an obligation which, out of its nature, cannot be harmonized neither with the enclosure nor with the observance of the rule.

[15:50]

Because the observance of the rule, for example, also includes the observance of the pattern of the day. And every student, every pastor, everyone who is officially entrusted with the care of the souls has to be there at the disposal of the needs of the souls. and therefore our contacts also with the outside world can never be of such a nature that it irrevocably involves us in duties which we cannot control. That is the important thing. And therefore we prefer in our, let's say, contact with the outside world, which is later, The idea that people, the principle is that people would come here, and in that way be here, connected in some way, participate in some way with the life of the community as a whole, first of all.

[17:03]

That is, we, our service, you know, is therefore a service as a community, living under the regula, therefore under community law, and also make the observance of the rule difficult. There is another, then, point connected with it, The community then, you see, also in its inner organization, in its inner life, not only in its outside context, also in its inner life, must be of such a size, and a size, a community, a size, it's an organization of which, as we say here, help create and maintain. a family atmosphere and involve, as expressed here, a minimum of administration.

[18:05]

There is another, of course, very important goal today in order to keep this recollection and this simplicity, this single-mindedness The community as such, you know, has to be, as I say, in scale. It has to be something, it has to be of a size which enables this living and experience cooperation and unity in the common seeking of God through the Vita Communis. But this Vita Communis, of course, becomes illusory, in that it is just and only remains, you know, an external being attached to

[19:08]

monastery, but it is an inner thing that therefore must have, as in the rule it is foreseen, the character of a family. It cannot be and should not develop into what we call an institution. Because the institution is simply, what we understand by that, is a community the size of which simply cannot, let us say, be lived through, permeated by this mutual, let us say, the oneness of the Spirit. which, therefore, because it is too big, for example, for an abbot, so that he loses necessarily contact with the individual soul. The more the community demands, the larger it is, because the more organization, external organization, it demands, and all these things are

[20:25]

are apt, I say, are apt to distract from the, what we call, the simplicity. And that means, in this case, from the immediacy of the inner contact with the Holy Spirit in the community as such. It is apt, organization, Bishop who was here from Norway said that so well it starts with the wisterium and it ends in administration. The administration simply is up to cause and to bring growing up, and fictitiousness in many directions. One has to, in order to come to the existential experiences and foundations of the life

[21:27]

One has to do a lot of abstracting from this and abstracting from that, you know, it's a long, complicated process. And finally, with abstracting from many things, one may come, if one is lucky enough, to the, let us say, simple essence of things. We hope that the simplicity of the community and the reduction, we are of course absolutely aware of the fact that there is no guarantee whatsoever for, let us say, holding and living the Holy Spirit. a community the size of which is very small now may be apt you know to suffer other setbacks and maybe other difficulties that Maybe a larger community would be much more easy to resist and to deal with.

[22:34]

If only a few people are together in a monastic community, that in itself is no guarantee for the fullness of the Spirit. That is true. And therefore we say also these things not in a dogmatic way. We don't say now, never more than 12 or so. We don't set, you know, what we mean by that is it's a community which is and which can be lived through, in which the living contact between the abbots and the members and among the members can be realized in such a way that the that the external organization and administration does not, let us say, overshadow or determine the pattern of our life again.

[23:39]

Another thing which goes together with this simplicity of size and of organization is then also poverty. And therefore the document continues in this way. Poverty, that means pachitas, the sense of pachitas, drawn forth by the life of each individual monk and of the community as a whole, cultivating the chaste beauty of essentials in all forms of expression. You know, for poverty here is, in the sense we have explained it in the past, in the sense in which St. Benedict understands it, it is not a destitution, it is agitas, you know, therefore it is that the inner tendency of the monk, of course you realize that all these things are

[24:45]

in their realization, dependent on practical judgment, and the practical judgment of people, always, you know, one is in this way, the other in this way, the practical judgment may not always, you know, really tip, you know, the real golden means, or what I imply, whatever it may be, that we have to be set for, we have to expect. But the general inner inclination or tendency, the inner desire, the orientation, the inner or external orientation of the group as such is on the line of Pachitas. The things that are needed by. These superfluities avoid them. And that shone forth by the life of each individual monk, and also of the community as a whole, but always in such a way that it also

[25:58]

brings out, and the form which the life takes is not opposed, you know, but brings out, as it is said here, the traits, beauty of essentials in all forms of expression. Its simplicity simply provides and makes open and makes possible a certain immediacy. It creates, as it were, that is the way that we have always interpreted poverty in the sense of Parchitas. It creates and it opens, as it were, the room for, the place where then really the glory of God may appear. We have so often, we as human beings, we have simply so often experienced that, that we are very often drowned, that our expression is hindered.

[27:09]

In some way we are flooded, you know, by, there's a tendency in man, you know, towards that, by manifold things. by many things, you know, that we are apt to burden ourselves with. A monastic life in this tendency towards simplicity is an unburdening. It is a throwing off of this or that. We know that the classical expression for that would be the drawing room in a Victorian home. where you have all kinds of little porcelains and china all over the place, this and that, you know, and many things, and nice curtains, and all business, you know, and all of that. And there one has the feeling that there are many things just smother, smother the people who have to live in it, and have to contend with it all the time.

[28:16]

monastic life in that way, he has designed also the monastic environment. It's designed to give freedom and give freedom to the manifestation and to the coming and to the experience of the glory of God, the presence of God. It's one of those things that's simplified everywhere in the in the life of religion, especially in monotheism, think of the Islam, the Muslims, where the place, or say, the symbol for the presence of God is an empty niche. But that the emptiness of that niche is not something negative. something positive. It points to the and wants to make the contact with the absolutely transcendent reality of God easier and more real.

[29:26]

And there is here also the meaning of simplicity. Simplicity is a way really to deal in a deep way and in a reverent way with the reality the divine reality as well as also the realities of God's creation and instead of over of smothering our reactions with the multitude, multitude of things. So in that way we think about the first part of these links and for ourselves, you know, to know that very well, that's the foundation at the Shana River, which is

[30:28]

considered, you know, by the whole community as a thing that deeply really concerns us, also in some way as an expression of our own inner tendencies in an environment, and that is what we hope and that is what we pray for, that the environment there in New Mexico under the a more, how could one say, favorable sun, you know, and a climate which in some way is the lens itself, for great simplicity of night, and this foundation will be able to do that, be able to just put up something also in its life as well as in external buildings and things that belong to it.

[31:32]

Just exactly this simplicity, but simplicity that is a witness, a living witness to really to the life under the one true God in that singleness of mind, not to seek first the kingdom of God, but to make the quest of God in all various aspects of life the determining reality. Quaternus dimitrace, quen sphinus univellus venticis. Toi sphinus advengate in saeculate colorum. Amen. Hap Stiphanu. I wanted just to continue the notion, talking a little about this statement of honesty.

[33:03]

And we come then to the second word, and that's the word genuine. I genuinely mean, first, the recurrence of the sources, and especially the rule interpreted in the light of earlier tradition, which is presupposed and complete. enriched by later genuine developments and modified to conform to canon law. Commitment to the law of the rule, not in a legalistic sense, but in the sense in which the rule presents itself as a canon and objective norm for the life of a true brotherhood and a spiritual father. Now, this word genuine, that brings us to consideration that we have often repeated here, and usually we put as a heading on this consideration, as a kind of word, the Innova Guinis Nostrus Secreta Principio.

[34:28]

renew our days as from the beginning. And we consider that, often consider that as a kind of basic Christian thing. Innovadius nostru secundar principio. Any The advance in the church is usually done by the way of apparently a retrogression or a reform. And reform means, as the word already expresses, going back to the original form, reformation. And we ask ourselves why that is the case. Why especially monasticism is always committed constantly.

[35:39]

Is in the church an element of reform in the sense of going back to the sources. That is, first of all, we should know and by no means think that such a principle or such a return is done, as also we have often said, but we must repeat that for any archaeological reasons. Unless this is it, then we also, we are not engaged and we are not interested in an archaeological restoration of, let us say, archaic forms. But when in the context of a monastic life we speak about the return to the sources, we mean that in the sense of the general monastic tradition, which monasticism has from the very beginning

[36:47]

always had for its main aim to restore or to go back to what we call the First Law. So this return, going back to the First Law, is not a return to the letter is not a restoring of what once has been because it has once been. That is archaeology. That is what the historian does. That is what maybe in the Romantic period people did or were inclined to do. Or what we call a restoration. Anastasism, also the thing we are engaged in, is not a restoration. Like that was the counter-movement against the ones against the French Revolution, a restoration.

[37:56]

By restoration on which then the re-establishment of the form of government The Ancien Regime has evolved before the break of the revolution, with the dynasty and the whole thing, all the paraphernalia within. So that is not, that has nothing to do with monasticism, and therefore we put this under the heading of gendering. Generate means something that comes, as it were, fresh organically out of the mother's womb. And what is it? It's of course the word that is born out of the silence of the father. and these words then together understood in the spirit.

[39:01]

That is the monastic, the Christian principle. The word in the Christian sense can not be separated from the spirit. And our Lord in his sermons and at the last supper where he instituted the sacrament of the New Covenant as a perpetual memorial. That means as something where we always can return to, something that we always should remember. Therefore, in some way, the center of Christian tradition that he handed over, as the Council of Trent says to Beelzebub, handed over to what he did, into the hands of the Church, that the Church may celebrate it. Now that is, of course, a living thing.

[40:05]

It's a living thing. And it is, and as our Lord explains it at the Last Supper, something that can never be separated from the Spirit. The word that he leaves with us, the 17th chapter, the word that he leaves with us is a word that he hands over and into which the spirit will introduce it. The spirit will introduce into the full meaning of the word. so it is therefore really the freshness of the spirit as it comes as if we are out of the hands of God that we mean that we speak about a return to the source for that same reason also the old church and the fathers and for example Gemini of Alexandria when he

[41:15]

was explaining the true sense of tradition he would say we as Catholics we keep and we adhere to the what he called the old church the old church archaia ecclesia the old church but why the old church because the old church he explains there is one father and there is one Son and there is one Spirit and the old church is the one that proceeded and was created and received this gift of the Spirit out of the hands of the Son, the Word of God made flesh. That's the old church. And then is the church that keeps and has the tradition. It means the legitimate and faithful handing down of the words of the Lord and of the Spirit of the Lord.

[42:24]

While the, how would one call them, the renovators, or the annoyers, the innovators, would we say, innovators are those who violate the traditions Why do they violate the tradition? Because they measure and they fashion and they mold the word and the spirit that they have perceived according to their own human ideas and their own human norms and standards. And in that way falsifying That is of course, that has always been the intention of monasticism. To go back to the beginning, why? Because there is the Word and the Spirit. As we have received it from the hands of the Saviour.

[43:30]

Therefore there is the dignity, incomparable dignity of the Gospels. There is the Word of the Apostles. The teaching of the Apostles is the Church of Jerusalem. At first, churches freshly born out of the Holy Spirit and still filled with that Spirit, so that they are always one heart and one mind, and that they would break their bread in joy. has to be in that way an example and an attraction and a delight of all people. That was the picture. And to recapture that, one can say, original spirit, that is the meaning also of this return to the sources. Of course, for us, the basis and the source of our monastic life is the Holy Rule.

[44:42]

The Holy Rule has this dignity. Why? Because its Saint Benedict simply succeeded in such a unique way to apply the Gospel. to convey and to hand over and rekindle in the hearts of his disciples that original spirit of the Apostolic Church. And as you see that, if you throw a glance at the Holy Rule, you can see that it is a mosaic. It is woven out of the words of the Gospel. And a very important thing also, not only of the Gospels, but if you compare the number of quotations, then you find they are, according to number, they are more quotations from the Old Testament than from the New Testament.

[45:47]

Now that indicates, of course, that Constance, of all regards, St. Benedict lived in such a special way as a monk heart of the Psalter. The Psalter is, in that way, the summary of the Old Testament, but we know the special role that the Psalter has in the spiritual tradition, the spiritual life of the Church. So he goes back and also is rooted in the spirit of all the just. That is his way of tradition. He represents and he lives the spirit of all the just. And that's of course in context is the just of the old and of the new text. the spirit of all the Church. So you see that the tradition is therefore something which is born out of the desire for love, to come as close as possible, like the baby to the mother's breast.

[47:01]

They suck the milk of love, of the Holy Spirit. That is tradition for us, and that is what Saint Benedict has done in such a unique way. He wrote, as the Middle Ages always said, he wrote his rule with his eyes on the Holy Scripture. And that is the value that the Holy Rule, therefore, for us has. Now, if we speak about the rule as interpreted in earlier tradition, which it presupposes and completes, now that we want to incorporate it into that, a fact which is very important for our days, that is, that the sources of the Holy Rule have become more accessible to us. that we know more clearly in that personal work, for example, quite extend also of Father Basil Steidler, and that is the contribution that he would like to make in his commentary to the rule, to the development of monasticism.

[48:20]

To see it on the background, for example, of the Pacomian monasticism, or St. Bartholomew, the leader of the early monasticism in southern France. And that is, of course, an important thing that we see the Holy Rule again out of the same archaeological reason, but we seem to want to see the Holy Rule in the soil out of which it grew, in order to be clear, also, of the intentions of the lawgiver. And that is an important thing. See, in the interpretation of the rule, we have always emphasized that, as much as possible, and that, of course, is the meaning of any tradition which is animated by the Spirit,

[49:24]

It's the entering into the spirit of the lawgiver. That is the principle that we put into these words, amare quod santus benedictus amaba, to love what St. Benedict loved. That is the meaning of such an approach to the Holy Book. But this approach, you know, on which we praise the Lord, and which by later genuine developments and modify to conform to current law, and which by later genuine developments, the rule has indeed has been and remained as something that has constantly brought forth life. We see that just here in the little comments that we are reading about St.

[50:28]

Herod's and the balanced life of the monk. Later ages, middle ages, this The rule has been interpreted, and of course also by the modifications that the church herself, Lucanotor, puts on it. For example, in the Rule of St. Benedict, it is always the abbot who in last analysis and in all questions After he has listened to the council of all the members of the community, the youngest one, then he decides. Now there are today certain things where, for example, the vote or the council is the cooperation of the chapter. It's not only a consultative one.

[51:29]

but is a deliberative one. That means the chapter on certain questions, defined by color law, decides to vote, to a majority or two-thirds vote. And then of course those things Also, in other ways, you must always sit down. One of the things of Benedictine monasticism is always that word of centirecum ecclesia. The church, you know, has of course always highest authority of the church has the right and had the right to confirm or to accept what we call constitutions and declarations.

[52:34]

These constitutions and declarations are the way in which various Benedictine congregations apply the rule and interpret the rule in the day, in the light, for example, of present-day needs, where their own historical traditions and their own historical developments are kind of qualified and then are approved by the church and therefore the church then allows to make monks, you know, to make their profession on the Holy Rule according to the constitutions of this or that congregation. Of course, our attempt here and our attitude in Norway wants to be a criticism of such constitutions, approved constitutions, and the historical development.

[53:46]

But what we would like is indeed, in all its freshness, and all in a truly, not legalistic, but spiritual approach, see and learn, appreciate the rule of Saint Benedict as the basis norm of our life. And that, of course, is important that we keep that in mind. The fact that the ruler of Saint Benedict, I mean, it is absolutely not so that, let's say, the ruler of Saint Benedict has or could one say, has been transformed, has been pushed around in this way and in that way, and therefore could be considered, as some people say, as more or less obsolete today. That is really, if one considers the development of these last decades, one cannot say so.

[54:56]

That is a simplification of the thing. It's true that in some ways, for example, in the approach to fasting, a certain relaxation in many congregations has set in. But also, if you take for example the whole idea of St. Benedict about the structure of the monastic community, there you see that the rule of St. Benedict has been indeed, how can one say, modified, by constitutions of various congregations. But, lo and behold, the ruler of St. Benedict has remained and one can say constitutions come and go.

[55:58]

And we see today that, for example, right here in this country, Brother Bernard Sources, who was here yesterday, he is the member of a three-man committee which has been delegated by the Abbots of the American Tanzanian Congregation to rework entirely their constitution. One example is this, in which these things work, that he comes back in the general trend of the times. One of our most important things is to come back to the old principle of Saint Benedict of the unity of the monastic commune. and therefore to modify and to change according to the model of the world this whole idea of the lay brotherhood that has developed since the late Middle Ages.

[57:12]

So we see that this is not so and development and so on of things is not always in one direction. Many ways the The rule of Saint Benedict keeps its vitality also there as a kind of a inner level, as a point of reorientation where it has been modified or where it has been left or disregarded. So one can see that there is For us also it's great, also for the unity of thinking within the community. What is our unity? The unity of the community must be, of course, must have a objective basis. And this objective basis is an inner commitment, as it is said here in this document, to the rule of sympathy.

[58:19]

but not in a legalistic sense, because there immediately comes, of course, that experience, and we have that here in our community too, some painful experiences of that sort, and all that, then maybe the letter here and there is raised as a banner and a great, you know, in things that are, let us say, disputable or that are a matter of controversy of various opinions, some that are more conservative, others that are more liberal and so on. And then very often if we come, especially, and that of course is also a part, you know, and must be kept to the part of the rule and of our approach to it, The rule certainly is also composed and takes into consideration this basic division and this basic at the same time relation of what we call life in full, spirit in full.

[59:40]

The spirit is in that, is and has of course and has to have the priority. Because why? Because every tradition is spiritual. The handing down of a living word, of a life-giving word. The handing down of a word for the sake of life, for sharing in the Holy Spirit. And it is the Holy Spirit himself who explains the word, who interprets the word, in the idea of calling to the teaching of our Lord himself, and therefore also in our own attitude towards the world. It's easy, only too easy for us poor human beings to get excited about and maybe too much excited about certain external forms and manifestations.

[60:48]

To such a degree that over these external forms and manifestations the spirit is forgotten. And the spirit sometimes is hurt by it. And that, of course, should never be the case. Also in any inner monastic discussion or disputes or disagreements, which may and are natural to come up, the spirit should not be violated. You can see that in the way in which Saint Benedict speaks about the Council. Because the Council is always a kind of living application of the word of the rule to the concrete circumstances that are before the community, and which demand a decision from the community. But St. Benedict always says, you know, and describes them, the attitude of the council members, that they should not in an obstinate way, say,

[61:52]

kind of follow argument for argument's sake, should not give the impression or should not create an atmosphere where simply all doors are closed and where there is no bridging between various rigid opinions. That should not be the case. If that is the case, then somewhere something is wrong. The charity is hurt. and then the spirit withdraws, and then a peaceful, organic inner solution of the difficulties or decisions with which a community's faith cannot be obtained. Therefore, in the spirit of humility, the thing should be followed. Therefore, according to the first part, let us say, in the spirit of the, we call the first seven chapters of the rule, But, of course, we should not, on the other hand, come to the other extreme and say the first seven chapters of the rule, that's all that matters, and the rest, you know, is all kind of relative.

[63:07]

That, of course, again, is not true, because also with the rest, I would say the rest of the rule, there are many various degrees of importance, various degrees, let us say, of vitality. And, of course, in judging about these things and the degree of vitality, again, the inner attitude should not be one of irreverence, should not be one that is arrogant and says, we modern men, you see, we don't need this and this thing, but should be a spirit of reverence. It is, and of course the rule itself, you know, with great seriousness proclaims itself, you know, to be a norm. And we know again also that, for example, in many ways what the rule does, you know, are things which are of vital importance and are in themselves, also in that way, have a constant vitality.

[64:19]

has led to a certain division amongst the intellectuals and the others, the manual laborers. And now we see that in our days again, the general tendency is back to the full ideal of the rule. that in some way restore again, you know, this balance and keep manual labor not as a thing that could be simply replaced by intellectual discipline or intellectual toil but manual labor simply has its place in the essence of man as man and in the essence also of fallen man. It's a way in which body and soul return in the labor of obedience to the one whom they left in the sloth of disobedience.

[65:28]

So it's impossible to cover a field like that, but we may want to have a conference, but it's a constant, of course, a constant in our life, it will be always a struggle. always to find and make the right decisions, there will always be a struggle. And therefore also the great importance in that whole method of the Abbot, that there is some way, some, let us say, authority that in those things, you know, may not have the guarantee that he will always make the right decision, But he will, by his making a decision, he gives to the community the possibility to rally in the spirit and in that way be unified then in one way of modus procedenti.

[66:34]

That is the great importance. And if that is done, in that spirit, then the decision of the abbotess has already in itself its blessings. And following it as they are, it's of great importance for the monastic community. under a spiritual father, all sharing in being chaperonized by her duties, the lame monk being the normal case. Now, we also have here inserted a word about the claustral obelisks, because we have, and we must keep that in mind, you know, and also this is a good way, again, in the moment, in which we can, again, get oriented and take stock of the idea that has led us, that we have put the monastic vocation as the basic vocation to the monastery and therefore the priesthood is in relation to that an accidental

[67:57]

That doesn't mean that the priesthood in the monastery does not have an important mission and I have in the past also pointed out that the service or the ministry of the priests in the community is not only sacramental one, but it is also that of teaching and I think that is right and is important to consider that. I would personally regret lay communities that would, as sometimes it's talked about in our days, that simply would have no priests, you know, or just one or two priests, you know, simply for the sacramental administration of the sacraments. the priesthood has developed and not only is that a... it's to my mind a genuine development because the priesthood has from the very beginning has been endowed and has been entrusted with the office of the teacher

[69:12]

as well as that of the priest in a strict sense. That's been determined with that. And in the past, in the Christian antiquity, the office of the teacher was very often, or in the rule, was limited to the bishop. But why was that the case? Because also of the general level of the availability of candidates and the much, say, in comparison today, the reduced position of what we call today the parish priest. It was simply in little villages, but the bishop was the priest, and these are shadows. But today, with vastly expanding churches, and the diocese having grown, it is absolutely impossible and unreal to identify

[70:26]

with the teaching office of the church in a specific locality, simply the bishops. As that was the case, the cathedral means the place where the teaching is going on, that means where the bishop resides. So that was all right, but that was before the seminaries were introduced and before the whole priestly status developed and received a completely different education and formation. Today that is different and therefore theological training and comprehensive theological training is part of the whole priestly formation. And therefore the priest also in the monastery today, with the formation that he undergoes in preparation before he can even receive orders.

[71:29]

Today the abbot, you know, I cannot say that somebody now should become a Bishnepriest, you know, and then I send him to the Master of Ceremonies, you know, for a month to show him how to celebrate Mass, and then he is all done, you see. Of course today is simply not the case, but Anybody who is being ordained priest, simply according to the canons of the church, has to undergo an elaborate and comprehensive training in all the various aspects of the various theological disciplines. And in that way automatically He has automatically, necessarily, he has after he comes back and is ordained by the bishop, he has a different position in the monastery as a teacher, as somebody who has certain qualifications, not only that he can say mass,

[72:33]

but he brings certain treasures of theological formation into the monastery automatically through the very legislation of the church. So therefore we don't in that way, we don't follow, we must take into consideration the developments as they have taken place. But that is true that we want, you know, and that is again you see also The matter is, it has in some way, you know, these two things always go in such great harmony, you know, the words. And that is the reason why, for example, we have put here together simplicity and fullness. And these two things, simplicity and fullness, you know, have a close relation. It's not only accidental. But in some way it is for the monastic life, and that is the reason why we take, say, the lay monk as the ordinary case.

[73:47]

if not only, but it follows simply from the very essence of monasticism as such. But in this whole matter of, for example, formation, many people are against lay monks. Why? Because they say that immediately the whole spiritual level of the monastery sinks, is low. I think that's an absolutely wrong thing. If the monks, I mean those who enter the monastery as monks, they enter the monastery not only to work, but they enter the monastery of course to that their soul and their spirit, their mind may expand in the treasure, in the fullness of the knowledge of the Lord. At the end of the day you have to face the fact that a monastic training

[74:49]

which would be for the members of the community, majority of the members of the community, would be free from the, let us say, the system. I don't deny the necessity of that system, see, too. I mean, and that's another reason why I would not like to have lay monasticism separated from the priesthood, because the priesthood training is a comprehensive training. But the lay approach and the building up of what we call monastic theology is of course based on the possibility that one can give much more time to certain aspects, for example in exegesis. We have spoken about that before, and I look back in my exegesis in San Anselmo, that was all introduction to the Old Testament, introduction to the New Testament, and there simply every single book of the Old and the New Testament had to be kind of rushed through, and it's usually who is the author, and when was it written, and then all the

[76:05]

various arguments for the authenticity of the text, and that was the main thing. And that took up the greatest part of our training, at least at my time at Sonnenstern. Why? The study of a text, the real sinking into, as I say, one book of Holy Scripture or so, But one aspect, for instance, was in this kind of comprehensive training, the necessity and need of which I do not deny. was not possible. You cannot do in the course of four years or five years, you cannot in that way leisurely and deeply penetrate the whole material, the tremendous material that is put there. That is the great thing, you see, that as soon as we would Come back to the lay monasticism, we have the possibility, to my mind, not to be impoverished, but we have the possibility to expand, because the whole training in some way is at once simplified and at once amplified.

[77:27]

The two things are there. simplified because we have a certain freedom to concentrate on the things that are really of vital importance for us as monks. And I would say therefore as lay Christians who are completely devoted and given to Christ himself and to his riches. in that way would be an amplification, because it frees us, you know, to give to certain themes a much greater time and a greater possibility, therefore, for the individual to let it sink in. Therefore, the division, see, between priest monks and lay monks should not be in us, not our idea should be then simply another way of dividing the community between choir monks and lay brothers.

[78:37]

That would be missing the whole thing completely. And therefore, there are however, and that is always was the idea of the claustral oblate, There are always vocations that long for the association with the monastic life, with the monastic community. But at the same time, don't shy away from taking up, let us say, the entire integral burden of the monastic life. Souls that, for example, need a certain greater diversification and a spreading of their attention, and therefore also are naturally in their function, are apt in order to build a bridge between the monastery and the outside world, and in some way to help the monastic community.

[79:38]

and therefore the monastic community is grateful for the special contribution that in that way the cluster operate can make and at the same time the cluster operate will see through the monastic community those graces that simply go with the fact of the family life of the union under one spiritual father, of the spiritual life that is given in conferences, instructions and so on, and at the same time have, as I say, this possibility to lend their special talents and their special vocation therefore to this So important work of relieving members of the community, the monks, from certain contacts and activities that would, for example, draw them out of the monastery.

[80:48]

And so, therefore, there is atonement, there is a legitimate place there. But this legitimate place is based on, it's a matter of vocation. In some ways, a different vocation. The thing is also that we, in instituting in that way the regular oblates, they don't make vows, don't take vows. Therefore they are not in the form of the church bound for the rest of their lives to this form. And that of course makes rule and enables a development. it may very well be that a colossal oblate may, in his own spiritual life, he may grow, he may grow in greater fullness and difficulties that he may have had in the beginning, see, that may Those may disappear, the taste and the desire comes there, inspired by the Holy Spirit, for taking up the full monastic observance.

[82:00]

The fact that he is a colossal obituary does not put any kind of obstacle into his way. And that is the other reason why we make this distinction rather than the other one between priest-monks and choir. and therefore it is also then and lastly an effort to recover and to continue our authentic tradition with the courage to replace obsolete forms by meaningful ones in humility, patience and discretion. the monastic life really is in all the various forms of life that we have in the church is one of the most of the richest and most varied and therefore in some way also not even for the sake of innovation that would be human but out of the inner depth of the spirit the one that is then

[83:09]

ready also and eager out of the depth of that spirit to answer to the concrete needs of the time and will avoid to get rigid, you know, and stuck. in accidentals which in the course of time may have lost their meaning. And in that way we keep ourselves, you know, open for the whole richness that the Church in her history grows into more and more, that fullness into which the Spirit leads us and we will then talk about that tonight. In order to continue tonight to speak about the third point, to live the monastic life in its fullness. They want to be made by this world.

[84:28]

The original, one of the rashes they have. I have referred to Colossians 1.15 and Colossians 2.2. It is said in connection with Colossians where the idea of fullness is explained. The fullness that dwells in our Lord Jesus Christ, the image of the invisible God, the firstborn of every creature, the head of his body, the Church. There is the fullness. to whom the Father reconciles to Himself all things, whether on the earth or in the heavens, making peace through the blood of His cross.

[85:32]

That is the Pantocrator, the All-Ruler. He is the fullest. Then, through this fullness, as St. Paul then continues, may first our hearts be comforted, may they be knit together in love, and may we be brought into all the ways of the fullness of understanding, to the knowledge of the mystery of God, which is Christ. so that fullness we are called as monks to live that is the great goal that is really what makes us tick now we have here in this last paragraph then is formulated in this way by full we mean our First, our wholehearted identification with the mind of the Universal Church is the first fullness in which we live and which as monks we should ourselves identify with.

[86:48]

The monk is not isolated, as we have always said, from the church, but he is in the church. And he is in a special way. He is, through the freedom he has, through the renouncement he professes, he is free to expand and to embrace with his love and his understanding the universal church. In some way monasticism is the heart of the church. and therefore all the various blood streams and various veins of the church in a spiritual way come together. The monk is not, therefore he is involved also but as a monk in the one may say the missionary task of the church. As down in New Mexico, one of the reasons for making a foundation down there is that the church down there cries for such the specific contribution that a monastic, contemplative community can make.

[88:10]

The other day when I spoke to a lady from down there, said, you know, that we all have the feeling, of course it's in itself, by history, it's a Franciscan territory. But he thought that the Franciscans were a little, now I wouldn't say at the end of their wits, you know, but it's a little, you understand, little, maybe on the staler side, and that is possible, you see. It needs an injection of a little different blood, you know. I think that is what they very much feel. And therefore, as monks, as we continue then in this little document, we are ready to serve her.

[89:13]

as a contemplative community. Therefore we are clear we do not compete with what we call either the secular clergy, especially with the ordinary administration of the church, nor do we to compete with what we call active communities engaged in the active apostolate of schools or whatever else it is. The contemplative community has to be free, we said already, from commitments which by their very nature make the observance of the Holy Rule impossible. That is what unfortunately has happened and without anybody's personal fault. Of course I started the developments, but we would not like to be involved.

[90:15]

Therefore, a contemplative community has in itself a special, can make a special contribution. I have always tried to explain that and characterize it as the scura extraordinaria. That means something, first of all, which flows out of the abundance of contemplation. that is what it supposes. It is something contemplata tradere as Saint Thomas said and as it was originally the ideal of the Dominican order contemplata tradere in order to give something however you first have to contemplate And then also the very tradere, the very process of giving, the very process of sharing, the very process of this inner, what you call the homily, you know, this friendly spiritual openness.

[91:32]

to souls who come to the monastery is the specific contribution and can also help the contemplative life. I was just thinking it's always an element that is one of our problems that we have to keep in mind and that is that contemplation itself very much, very often is furthered by the process of sharing it. While if that possibility would be simply and uniformly for all members of the community would be cut off, then very often a kind of stagnation may set in and especially in a mentality which is as active and dynamic

[92:39]

as the Western mentality is. One of the reasons for the present troubles in the Czechist order here in this country and in other countries is just the impossibility to in any way after the whole dynamic ascent, you know, has reached its climax in the priesthood, then comes the big, well, many stuff, comes the letter. It's just a monastery as a whole is on the ascent as long as it can build. Once it is built, then comes the letter. For the individual, it's all a gradation and an ascent, a fascinating thing, keeps your imagination going, but once that is reached, and then, when there is absolutely no outlet and no way of, let us say, of a constructive work, which really takes the imagination of the monk,

[93:54]

Then, you know, comes the difficulties then arise. There's Bernhard Solz, who was here, you know, just came from Eibar in the Hohzarks, Trappist Monastery. He was very edified, but he said he was very much surprised because one monk came and he said, yeah, my psychiatrist is telling me this and this. Another monk came and he had another psychiatrist. Everyone had another psychiatrist there. And so he said, oh, and then he looked at the whole activity, say, of the place of the choir monks, the Buddhas, have their hands full. But the other, he said, my, what you are lacking is a real part of work, you know. That's what would, to my mind, help you get away from the psychometrics.

[95:01]

But I mean, there is that, that problem, you see, that we face, you know. We cannot, a man, especially to my mind, a western man, is not made to be just, you know, a kind of a self-sufficient and completely in himself satisfying. He must have abundance always has that inner tendency to overflow. But it must be overflowed. It must be something that really comes out of the depth. That is, of course, the difficult thing, you see. So often then, once it starts, the law of the work, or the law of teaching, or the law of caring for souls, and so on, it takes over, and it then eats up, you know, the monk, and it destroys then the Kriyas, the quiet, the monastic life.

[96:11]

So that is always one of the great problems of the superior, that he somehow finds that every soul has different needs. The needs of the souls are never the same, everybody. And even in the course of the life of a monk, he goes through several phases. He goes through a very active phase, you know, now to the active phase comes more recollection. Usually life goes that way. Expansion and recollection. Expansion and recollection. So that sometimes, somehow, has to be taken into consideration. But always in this way, of course, that the server or whatever the service which is done is done on the line and out of the life of the monk. We don't need for our life an external justification. We don't justify our existence by doing something that does not really flow out of our monastic life.

[97:21]

That we don't. Therefore, as a contemplative God knows a contemplative community in the church today has as such has many many contributions to make, there's no doubt about it, and especially that by our kind of approach, lay monk approach because we are at the point now where the whole laity is thirsty and eager for deepening of the spirit. Where is the spirit? The word of God. And that is just our objective too. That is the center around which contemplation circles. So in that way we are, in our own way, very well in a position to make a contribution.

[98:21]

But not in such a way that we lose ourselves. That was the big thing, you know, that I told you about how Jabot Rambert did, or Sidney Vinson. that he broke this whole pattern and he said we are not going down to South America to open another school but we go down to South America and what we contribute is simply then our liturgy and the participation of the people in it and introducing the people into the liturgy in that way, in his way then missionary way more to establish a liturgical center than as a contemplative community. Then it continues and comes another day another idea which also is connected with the idea of fullness that we do this in solidarity with all men on earth committed to the quest for the absolute.

[99:32]

Now what we mean by that, you know, is that we, and I think it would be a great strengthening also of our position as monks, we consider ourselves in a certain inner contact with what B. Griffith pointed out so well in his retreat with monasticism as a universal movement that we find everywhere on Earth, and especially that we find in the East. In the East are these two great concepts which make the, or at least have up to this point, have made Eastern civilization, and that is the interiorizing of life, interiority, as we have it in Hinduism, and the non-attachment as we have it in Buddhism.

[100:35]

Therefore, the monk for that matter is always the one who is dedicated to the interior, to the depth one can say, and then to peace. These two things. Conquer evil through good, That is the always and everywhere the monastic idea. That is for what Buddha had in mind to a non-violence. by this non-attachment. It's something, of course, positive, but for us that has a great meaning because there we find, as it were, a similar spirit. Logos Bermatikos. Our Lord is everywhere in these movements of mankind towards the Absolute One.

[101:37]

Hence, in that it's of course also for us included, and in a special way, I spoke already about it, in the Old Testament. The Old Testament has, and we are there, we are the successors of the Anavim of God's poor ones. Also, therefore, don't do it and don't try to conquer life with horses and weapons, you know, but through the realization of their helplessness before God as God's little ones who appeal to his mercy. That is the monastic vocation, as Moses on the mountain who lifts up his hands while people down there are engaged in battle. Then the responsiveness to the challenges, possibilities, and true human values of a given time and place.

[102:50]

That is, we are among the challenges, possibilities, and true human values of a given time and place. That is, the monastic, the monk, and dedicated to contemplation, of course, his sensitivity is the sensitivity of response to value, to human value. That is, part, we are, think about our life, one of the climax of our lives are the Eucharistia, to give thanks, we have that in the antiquity, to give thanks for all the things of creation, but also not only of creation, but also of the, especially of the, for example, the monk, you know, even in his contact, for example, with literature and poetry will find so many things that to which he interiorly responds, you know, because also the poet is a man who is out on a quest of the absolute and there's deep contemplation in poetry but also in art and all these human values

[104:14]

of a given time and place. That means we don't certainly in any way exclude from our attention there also the present time, the time in which we live, and the place in which we live. Again, that is just also one of the ideas of this foundation down at Sharma River because one of the reasons why we decided for this place rather than any other place is the reason because it really belongs to, in these United States, to a completely different world than the world we live in. And it is, it's a Spanish world, it's traditional, it has a great Catholic tradition, it has a tradition of building, it has a tradition of, especially for example, church building. All these things classical have been brought to the classical expression.

[105:19]

and with all that connected with all that great simplicity and therefore it is the meaning of this foundation too as soon as possible as fast as possible to take roots right there in this place and that means also in a spiritual and cultural sense as far as buildings go and the contacts go, and as we hope also as far as the vocations go, the local vocation. Then generous and truant hospitality, letting guests truly take their part in worship, work and instruction, however without impairing irregular observance. Now hospitality is, in some way belongs to the fullness of the life of the monastic community. Benedict says, they never lack in the monastery, the guests, and that is the fullest, because there is the most immediate service and radiation that a monastery can give.

[106:37]

On the other hand, it is not a, you see, it is not a a long-range commitment. It is not something that would engage in any kind of a special work. I think it would be also wrong, for example, to simply make, let us say, hospitality the work of a monastery. That also would not be the right thing. That is why here, for example, it is said, or in another The copy of these things that the hospitality should be caused in proportion to the possibilities of the community, so that not in the end, you know, the guest house would run the community. community should run the guesthouse. So, but hospitality, and hospitality is, of course, always a burdensome thing, at least there is no doubt about it. It is a labor.

[107:38]

And St. Benedict knows that well, and St. Benedict has found a way in which just these things that are mentioned here, he tried to solve. That guests would not be only treated as fence-sitters, you know, who therefore have to be kept away, and may look at the monastic life only at a distance, but they should really take their part as guests, you know. in worship, which is by its nature is inclusive and not exclusive, the Eucharist is essentially inclusive, is a family affair, there are no fences around the altar. And work, our work may present of course difficulties in the practical field, Especially if the guests, for example, would work together with monks, because then they don't have the idea of silence and things like that.

[108:47]

So that again is a matter of discretion and the way one handles the situation. and also of the individual monk and his own discretion. Then the instruction, giving the word, you know, that is really, that is an important part, that the monk comes here, comes here, that the bread may be broken for him, that he may receive the verbum bonum, the good word. And St. Benedict has made provisions for that too, but you can see that very clearly and that has always been our idea here also at Mount Saviour that the contact with the guests is not a thing that is simply left to the initiative of the individual but he has to be delegated, you know, in his contact with the guests that has to be done in and under obedience

[109:55]

until the end. And the other way is, you know, that our weakness as a trans-contemplative and Benedictine community is first of all a social weakness. It's not a personal weakness, first of all. Not individual. That means we are not Jesuits. Their activity stands. They never appear as a body. Really never. They always appear as individuals, but we appear basically as a body, and not as individuals. That's an important thing. And therefore our witness is, and our meeting the guests is a community affair. It is not, first of all, individual and personal.

[110:56]

This is not my guest, you know, but this is our guest and the community in that way appears or has contact with the guest, for example, first of all at worship. that you should really hear sometimes the reaction of gifts, you know, just to our virtue, which to us, since we are accustomed to have it every day, it's something we are aware of its shortcomings maybe, If people come from the outside and see a worshipping community like ours, it really makes a tremendous impression. It's a great lift for the soul, there's no doubt about it. Another thing is that we always had in view that also if the altar, the community at the altar table is established, and then also for the main meal, as we will have it in the main meal, also the guests, you know, would be admitted in the refectory, because the old

[112:18]

A real old custom at St. Benedict's Institute is that the abbot should eat with the guests. Of course, the basic idea is absolutely the same. Why should the abbot eat with the guests? Because St. Benedict is convinced, and it's absolutely true, that true hospitality is not given as long as one doesn't enter into that communion of breaking the bread. So, as it is in the Acts of Leopold. And therefore there is, but for us that cannot be done in our list. And therefore the more simple thing is, you know, just to have the guests in, effectively but for one meal, because we realize for the main meal, because we realize that breakfast and supper are the guests that come from the world are just accustomed to different standards and we therefore do this you know and we do this on the line of Saint Benedict who wanted really to receive the guests so that the guests feel received

[113:38]

but in such a way that the regular observance and that the separation from the world, from the part of the monastic community is not broken down. Then next is the responsible obedience on the part of the monk and fatherly concern on the part of the abbot for the full development of the personalities entrusted to his care. If I may just say still something about the hospitality and that whole thing then I think if we think about it in constructive terms we should as we have already done in this last year and of course the last year to in a certain way give a certain precedence because our hospitality has to be limited we don't want masses to come in because then also the whole

[114:43]

again the personal touch is lost and the thing becomes just I mean an institution again so the hospitality has to be limited because it has to be limited I think there is a certain precedence and I think that the first claim to our hospitality in our days you know is on the part of the priests because the priests especially in this year and the coming year with the whole change of the liturgy and worship there is and we can see that from the demands which are being made on us in that way there is a they have a certain priority and then of course also others as for example other important thing is to my mind also seminarians I must say that I was very delighted this year we have a small group we've got five seminarians here deacons who wanted to prepare make the retreat in preparation for the priesthood now there is an opportunity

[115:55]

which just kind of interiorly flows out of the monastic community. Because there is a small group and this small group is at a very decisive point in their life and it is important that they receive a verbum bonum and that should come out, can come certainly out of the the interior life of the monk. That is why instinctively also people like that drift to the monastery. Then of course also another work is the obelisks. We have that because obelisks are lay people who in a special way are dedicated to the monastic ideal. and who have therefore also a certain priority in the hospitality of the monastery, because they come, we know, for a serious purpose.

[117:02]

And the obolets coming into the monastery is not exactly the world, you know, invading. the monastery, but good Christian souls who are in the quest, on the quest for the absolute or total dedication of their life to God on the general lines of the rule of Saint Benedict. Perhaps in the future too, instead of having many visits, you know, outside in several oblate groups, might be possible and with the transportation being better and so on and roads being better that these meetings could be had here but again we have to see how far and so on also in numbers we can go in such a thing all that so Then we come then to the other one, and that is also what belongs to the fullness of monastic life as we understand it, and that is, one can say, the inner personal character of it, fatherly concern.

[118:09]

on the part of the abbot for the full development of the personalities entrusted to his care for their special talents and skills. That, of course, again, must be understood, as said, within the framework of the rule. And the framework of the rule certainly does not exclude skill, but St. Benedict speaks of skill. But he says, if somebody gets puffed up, that means as soon as a kind of reversion of values takes place, as soon as the principle, seek ye first the kingdom of God, is forgotten, then of course the abbot has the responsibility to intervene. because he has to see the development of skills is not, let's say, a first and basic requirement of the monastic life.

[119:14]

But it is something that the monastic life should not, by its very nature, kill or impede. that it's all, of course, a matter of the intentions of God and of obedience. That means one cannot cultivate skills at the expense of the bonum commune. So in that framework one has to understand it and for a thorough theological training of all. That's of course one of the most important things that taking part in the wealth of the fullness of understanding, to the knowledge of the mystery of God, which is Christ. And that is one of, I think, our most decisive tasks in the next future. Then to that, to the fullness of monastic life, we also count there the openness for the medical vocation,

[120:16]

on one side, that is the Saint Benedict in that way, opens up this possibility. Why? Because the Zenobitic life by him is not considered, per se, as the last word. but there is a greater fullness behind it, but of course this fullness goes through the practice of charity as the vita communis of the syllabic line. However, we don't exclude that, however again it remains in the framework of the obedience to the abbot and within the location of the monastery. and for the special vocations of regular oblates living permanently in the monastery just as somebody through the practice of the synopician life can be really and truly called by God into the hermitical life so also somebody who comes

[121:28]

from the world may be attracted by the monastic life by the spiritual fruits that he shares in by sharing his life with the joining his life to that of the community But, at the same time, he might, as a matter of temperament or for other reasons, his interest, the range of his attention, again, you know, be also outside the monastery so that he, in his very structure and vocation, may be apt, you know, to be and contribute, to bridge, to join the monastic community to the outside world. However, also there, we also, that's the reason for our the oblation, we leave the door open to development.

[122:35]

the spiritual development so that the regular ombudsman also has enhanced the possibility eventually to want to join the ranks of the monastic community if that is God's will for him. Then the fullness of monastic life also consists in the wise balance of the Opus Dei Lectio Divina and Opus Manum according to the pattern of the rule for each individual monk in the rhythm of hours and of seasons. It's simply the fullness of monastic life, of course, it's the fullness of praise, it is this fullness of meditation, of going to the source of the Word of God and sitting at the feet of Mary, Opus Dei, and Lectio Divina, and the opus malum as if they are the first fruits of our of the body of our bodily existence and energy and they are again you know the what we affirm there what we feel so strongly is the unity of these and they are irreplaceable

[123:55]

For each individual monk, see, because that is a matter which is clearly expressed in the rule that Saint Benedict, for Saint Benedict this kind of pattern, here is the pattern where we individual St. Benedict of course has the possibility that if somebody is delegated to a more important task in the service of the whole that he may be dispensed to a certain degree and that we must of course that variety of the lives and vocations is evident and has to be taken into consideration. A teacher has to have more time to prepare for the function that he is supposed to fulfill in the whole of the

[125:01]

Monastery has the same way too, for example there must be time, must be allowed for preparing and for training various things. Monastery has to have experts in various fields and in order to get experts you have to allow the possibility of training, and that may always occasionally disturb the balance. Therefore we don't take it in an absolute, cannot take it in an absolute rigid way. This is only as far as the life of the monk as a whole, a lifelong view is taken, is concerned. in the rhythm of hours and seasons. That is one of the aspects of the rule, which I think is also for the future so important, and that is that the activity of man the life of the monk is embedded in the inner rhythm, what we call the rhythm of the cosmos and that is simply not an accidental thing and that is not a thing that can be superseded by civilization but that is simply a thing that goes with the nature of creation and with the nature of man and wherever it is disregarded

[126:32]

on a large scale, it will lead to sickness and to corruption. The other day we had these priests here from Brooklyn. These priests were young priests, you know, less than the fullness of the apostolic zeal, and they would have liked, you know, simply to transfer the whole monastery to Brooklyn. But you see, dear people, don't consider, you know, certain things. I don't want to go into it now. But I said, you know, Brooklyn, you see, maybe in five years from now, completely different from what it is today, you know. and maybe the more one of the main products that we see in our days of this over exaggerated and

[127:42]

urban life, you know, is the famous juvenile delinquency, one of the gifts of the big cities to civilization. So, maybe man comes, you know, to the point where he sees that after all it isn't development for the better, and maybe there should be some way through question. So a lifelong, that is the last one, methodical training in the school of the heart with mutual help of the brethren in the life of the spirit. that is the statement closest because that is always considered then as the inner heart of our monastic life is that we are resolved really to systematically work at the custody of the heart and also in help one another. We know very well we know from our community experience.

[128:47]

For example, in our life, you know, so often causes difficulties. The idea is stamped by the person, and because it comes from this person, no good, right up to your right. So, in many ways then, disunion and strife, which arises, why? Out of a lack of discipline, out of a lack of the custody of the heart. and therefore to attack and tackle these problems that come and that develop, for example, in the revision de vie. See that in this revision of life that we tackle certain things, failings, which have a social character which affects the striving for perfection of the community as such. And therefore we bring them into the open and we talk about them. and that is their mutual help of the Brethren in the life of the Spirit. So let us close then this day with that beautiful word that we sang today for the for benediction and that the love of Christ may live in the unity of the of the brotherhoods that in this way through our the individual

[130:11]

simplicity, and the simplicity of the body, of the community, the brotherhood, that in this way, then in all things God may be glorified. In that way monastic fullness may be enriched.

[130:29]

@Transcribed_v004
@Text_v005
@Score_90.73