To meet, and I think in this way too, what we have here has not lost anything, all the thoughts and the fruit of the thinking that has been done during these last years, but it incorporates these things in the way in which the monastery there is ordered. We have a room, you know, an area for the visitors. We have an area for those lay people or priests, you know, as oblates, you know, connected in a real deeper way with the monastery and with the monks. We have the order, you know, and concentrated place where people go in and go out, you know, again for monastic order. Monastic order is an extremely important thing. And we have the areas which, as I say, the quiet area, and we have the activity area.

[01:05]

And this is, in some ways, another thing, which is a monastic building really a step forward. It really is the separation of the activity area and of the sleeping and reading area. Because the activity area, we know that, all the works, all our own parts, various experiences of the monastery in the in a setup in which the refectory and the kitchen and things like that are right, you know, drawn into the quiet area, the overlapping of the mutual disturbance is unavoidable. I think that here the distinction of a building, which, however, at the same time, that's the beauty of it, is part of the whole.

[02:16]

It's not simply a separate unit, but it's part of the whole, where the factory is, where the conferences and so on. The chapter can be held where the kitchen is, the infirmary is, where the offices are, the speaking area and all these things. All that separated from the sleeping and reading area is for the whole of the monastic life, I think, a great step forward and a great gain. Now if we go to the, you can see that really in the scheme, as we have it in mind, one of the main purposes is, and I think always has been, a purpose. And I think in that all the members of the community agree there's really a common be longing for greater concentration, for greater seclusion, for greater silence, and that I think it is not in any way impaired by the present scheme and especially by this living area as it has been proposed in the plan.

[03:40]

There is a area set aside, and in this character set aside, those activities are done that demand silence. They are combined. And that of course is for the sleeping as well as for the reading and the study. Just demand silence. And that is here achieved in a wonderful way. We have the arrangement in such a way that the sleeping area is the outside, the outside of this hole, that the reading area is an inner circle. The whole thing around, you know, a cloister within itself is also such an element, which as we know so well, you know, adds to the recollection and the functioning, so to speak, of such a place.

[04:47]

So within this, therefore, within this area, we have separated the sleeping and the reading area. And then, of course, also we have done that not to make it, and the reading, so on, difficult, and make the recollection for the individual difficult, or to make the sleeping for the individual difficult, But we have done this separation in order to further both. Because I think one of the great sources of disturbance in the life, as the Satanist theory provides it, is the mixing up of these areas. And therefore, one is reading while the other one is sleeping. or one is talking while the other one tries to rest, or one is typing while the other one tries this, and there is that constant, you know, that constant conflict. One may, of course, say, yes, all this, you know, could be done by strict regulations, you know, but then with the strict regulations, then again, you know, maybe those

[05:56]

who don't like too much the idea of too much rigidity or too much regimentation may have their misgivings for those. And then maybe again, you know, that this conflict between various activities may in the end also lead to certain restriction of both activities. But here, the separation of those two areas, and to that, of course, one has, interiorly, one has to see that, you know, and one has to see it as such and accept it, and see the inner logic So, I mean, for anybody who is concerned, you know, of any monastic tradition, one can really say that that is long, century-old monastic tradition. The dormitory is the place where one sleeps, and the closet is the place where one reads.

[07:03]

And that is really that old principle. We have to try to adapt that to our modern times. In the old times it was the cloister, and in the cloister there was a little thing, and in that thing there were the scrolls under lock and key, and then one got them out, and then one was sitting down in the cloister and reading it. What the new building provides is really the same thing, basically only translated into our modern needs. Because that is the one thing which we have to face, and which we want to face, and which we are in some way happy to face. And that is, of course, the development of the study of the theological and philosophical knowledge. And we cannot today simply put it into a kind of armory in a cloister. That's impossible. You know, 60 scrolls, those times have passed.

[08:06]

But if that is the case, then what we do is extend, you know, keep to basically the same idea, but extend it, you know, and then try to find the architectural form in which a library, and there of course again We make a difference between the reference library, that means between the books, you know, that have to be accessible to everybody. at the research library that are more specialized books and books that are more at the disposal of the scholars books also sometimes that are and should not be made accessible to do everybody and so and for that also making the special provisions but have the what we call the reference library also there imagine the great increase, you know, of the periodicals, as was pointed out, the space which is needed for these things today.

[09:15]

And here we have done it in a way in which really all this, you know, becomes in one continuous unity with the cloister and surrounds, you know, this inner heart of the cloister. It is, of course, clear that in such an area, you see, this whole area is absolutely devoted to science. I mean, that is the law of this house. But there again, I must say that to my mind, monastic discipline and the monastic spirit would not suffer from it. Even if in such an area one would not go around, you know, in one's heavy boots, you know. But if one would go around, you know, there in one's socks or whatever it is, as the old monks of old did. That's what they did. It was absolutely forbidden to go into the dormitory in one's shoes, with everybody back there.

[10:22]

So, I mean, that, I think, is not a thing, you know, which would impede anybody. If there is any necessity of, for example, for the holding of classes, for teachers, you know, meeting their students in a more private way, for all that provision has been made. Special rooms have been set aside for classrooms and for listening to radio and so on. Special rooms have been set aside, you know, where the professor meets with the students in private explanations and so on, talks that may be necessary. in connection with the whole student program. Special rooms have been set aside where people who want to type their notes may type their notes, but in such a way that they don't interfere with the general atmosphere and with the norm of this community room, as I said.

[11:30]

And so we have put these things into the corners, so we have a logical way of doing it, so we have a beautiful way again of doing it. providing in that way, you know, a sound balance between what is the common norm in a room and what are the necessary activities and exceptions that in that way have to be taken. But then they are separated by walls. There is a door and there is another one. Why? The general realm, where the silence is the rule, that is open, you see, in every direction. So, everybody has provided, you know, and sees himself provided with what he needs. The monk must ask himself, what do I want? And the superior must ask himself, what does the monk need? He needs a place for sleeping, he needs a place for reading. Both are provided, I think, in a way which is not in a niggardly way or in a skimpy way, but which is provided in a very generous way.

[12:45]

And as far as the sleeping is concerned, the very fact that this whole assembly or accumulation of 40 or 50 or 60 people in one kind of big room, which then is divided into little cubical holes, you know, which is not a very satisfactory arrangement anyhow, is avoided. We have organically in the whole of this quadrangle one denary of 10 on this side, one denary of 10 on the other side, one denary of 10 on this, so four sides with four denars and four denaries. I think personally that the Yes, certainly, I think we also have used the experiences which we have made during these years at St. Joseph. I have with a certain even, I mean, intentionally not put up, let us say, any kind of a system of supervision,

[13:58]

well with the sale idea as such. If one has a sale, then that means that the individual is there, and the individual is his own rule, and one can be sure. In fact, basically, it's the idea of the heritage. That's the idea it is. But the American life of course starts with those people, one is absolutely sure. they are completely under the rule of the Holy Spirit. And they are therefore not against the common life, but one can say they are beyond this law of the common life. And therefore it's necessary. Now, we have seen, of course, that the sale and all the practice of the sale is something, you know, which is in some way a situation which lends itself on the level

[15:06]

and as I would repeat, as long as the communities are on the level of the common life, on the general level of the Vita communis, that means not in the hermetical stage, not in the stage of perfection, but in the stage of purification, in the stage of conversion, as Saint Benedict clearly puts it. The stage of conversion lends itself to all kinds of individual let us say, handlings of what the cell means, how and to what degree the privacy of the cell has to be observed, you know. In what way, you know, people can communicate? Go they into the cell, or do they speak at the door, the open door of the cell, and so on? All this kind of, is a great number of problems, you know, which develop there, especially in our days, where anyhow, it is technically nearly impossible to provide cells which offer a complete isolation for the individual.

[16:18]

So, we can see that, you know, at St. Joseph's. The discipline, also the observance, say, of things have, one cannot say that they have been, to say, developed for the better, you know. But in many ways, they have lessons, you know, and many monks and good members of the community have an eye for that and see that very well. but then hope, you know, the salvation from stricter rules. Now, one apple may sit down and make very strict rules, and maybe the next apple doesn't enforce them anymore, or maybe after a while of renewed, you know, and strict observance, they kind of peter out again. And so, it is a constant up and down. The great, I mean, it's, to my mind, an essential part of the rule of Sigmund, that it is not written for the perfect ones, but it is written for beginners.

[17:29]

and to Saint Benedict it was clear after all this because he had experienced all the blessings of the of a colony of hermits in Pico Baru where everybody lived in his own little cave and after that it was clear to him that for the state of the common life as a school of the divine service where the individual is a student but not a master of perfection, that in such a setup the architectural setup must help and carry its activities. Therefore, sleeping in the dormitory, eating in the refectory, praying in the oratory, Absolutely everything points in that direction. So I think that we have, although we are members of the 20th century, still we are human beings.

[18:32]

And as human beings we are just the same as St. Benedict has to deal with. There is not much of a difference. And therefore the same tendencies are also in us. So I think what we have tried to do in this, also in this sleeping and reading area, is to keep the idea of the common life, but at the same time give a maximum of protection for the individual, but do not make the individual the norm. That's, of course, then, the difference with the Tosca-Hindertzian humanist contest. And that's of course very rare and very good, as long as the individual is on the hermetical stage, where he is ruled by nothing but by the Holy Spirit. So, then as I said, you know, this protectionist, for example, as far as the sleeping is concerned,

[19:37]

is given by this loosening up of groups of ten. You can easily imagine that in grouping ten people in various ways one can eliminate already many difficulties that may result from the fact that one snores and the other just cannot sleep if somebody else snores. Now, one can group These various things, in various ways, you know, put those who are compatible together. And I think it's also, you see, I want to call your attention to it. I mean, it is true that in the history of Benedictine monasticism, the idea of the diva, of the dean, although it was and it is in the rule, has not developed. It seems to me that one of the reasons is the nature of the medieval common life,

[20:41]

and the lack of the common life in modern Benedictism. Those two things have prevented the grouping, I mean, the forming of denarism. But I think it's a great help. I don't see at all why, and I think it's a beautiful thing if an abbot, you know, can delegate, you know, his authority to mature monks, who in their part, you know, become models, become leaders, become fathers in their own circle, and take a special, for example, care of the younger ones who enter into it. into a group like that, and it's for the Abbot a tremendous... I see that, you know, I can see that. So, way from my own experience up to this moment, the community grows, and again, you know, the contact with the individual is very difficult.

[21:47]

Keep it up. and we were talking about it, he said, the one thing I'm sure that it's absolutely impossible and Abbott cannot be the spiritual father of such a big family. It's just impossible. Now, that is very true. If 40 monks, you know, are there and 40 monks demand the time of one individual this is a great burden to carry and if he can't delegate that for the sake of maturity to be a dean in a group is at the same time is taking part in the responsibilities of preparation for somebody later on to take over if that is the will of the Holy Spirit and of the community, the office of an abbot. One of the great things nowadays, the great needs of our days, is the lack of people who, if one abbotizes, are spiritually formed enough, mature enough, and so on, to take up the regimen of a lasting family.

[22:58]

Why is that? Because there's an opportunity for There's no school, there's no preparation. A monk is either he is an abbot or he is, you know, just, you know, kind of trotting along. And that is not an idea. So therefore, in that way, and also we have to compare, we have, for example, the deaneries of ten are subdivided again into groups of five. and five are delegated, you know, to one bath and change room, and five are delegated to another bathroom. So that even there, these, let's say, more delicate functions, you know, one is not exposed, you know, by the way, to a indefinite, how to say, audience.

[23:59]

I mean, the smaller these things are very in that way, have really a certain, I would say, intimate, you know, set up, which is not, I mean, Of course, as far as that goes, also the changing goes, I'm absolutely sure there is nothing in it, you know, what in any way, I mean, it has been done by the centuries of monastic traditions, nothing in there which is by nature essentially opposed to propriety. On the contrary, you know, it is something that, of course, the way and the concrete way in which these things are being handled also those things you know we have to think over you know we have to be in that to learn you know in one way or the other that is that I think is clear but then we have In the library, again, you know, provided individual carrels for reading, which also is a great, in some way, is a great, one can say, is a great luxury.

[25:09]

Most people who also deal today work scientifically, have to do this work in libraries, with dozens and dozens and dozens, sometimes hundreds of people, sitting around and walking around on various tables. in a big reading room, on various tables, every day, two days a week, five, all the time. So it is that bad. But the whole What is so important, I think, and what you should keep in mind, you know, is this arrangement which is there, you can right away see. It's an architecture, it's a formed, established program, you know. With the cells, you absolutely don't know, you know, what direction will it take. It can take the direction of greater and greater individualism, you know, that is probably

[26:13]

considering the fate of human nature, that is, what may easily happen. But here you have something where the feeling itself clearly expresses it's a profession, you know, of monastic faith, really. And it's an allegiance, you know, to silence. It's a yes, you know, to the common life. And therefore also one must say a school of the monastic life, a school of the divine service, it is also a preparation for something higher. That I think is an element that you should, we should keep in mind. It is a preparation for something higher. I think everybody when there again, you know, one has to regret, you know, so much, the status in which Benedictine monasticism finds itself today, that it is kind of stuck with the common life.

[27:24]

Then the common life is the last word. St. Benedict isn't, and I think very often if you listen into the deepest of your soul, if you ask yourself now, why do I love the self? What is it? The idea of the longing for that hermetical perfection, for that What can say St. Thomas puts it for that self-sufficiency of the Holy Spirit. The self-sufficiency of the Holy Spirit. And I don't see why we should exclude that. Absolutely don't see that. Some people I know here in the house they say oh my gosh now if we look around if I look around and see my brethren here about who is you know there a potential candidate for the hermit they put you know. And if there are so few there, then why do we make so much fuss about it? It isn't practical.

[28:26]

Now, to that I would say, you know, that of course there may be at this moment, you know, we are all, I think, more on the line of the vida communis, on the level of the purification and of the conversion of morals. We haven't reached that, you know, that stage of perfection. We're too young. It's clear. But why put limits to the grace of God? Why put limits to the Spirit? We don't know. The Spirit leads where he wants. Read this where he wants. So then another thing is also this. That if, you know, looking around we see few, you know, or maybe nobody, you know, who would, you know, be able, you know, or move on the line of their medical life. How many there are, that's not, that is, that is a historical or political question.

[29:34]

It's the question of the principle. If our life, our common life, is open to that, it gives already to this our common life a completely new aspect. This is not the last word, you know. So, it gives into the common life the element of dynamic, constant striving for higher perfection. And that is good. That's the best way to obviate any stagnation or any self-complacency, or also to lowering the standards. Else, then one also must say that if the status of the hermit, may be reached only by a few at very late. Nevertheless, periods of hermetic and solitary life may be absolutely in, I would say, in the economy of salvation of an individual.

[30:36]

And there again I would say yes, you see, if there is, if I not give to the individual monk that possibility, you see, the grace may easily, you know, move in that direction and if the others recognize it and come together with the monk, you know, not for all and forever, you know, but As we have it today, we have it for a day every month, don't we? Maybe for weeks. Maybe for a longer time. It really may be. absolutely again ill, and again is a tremendous means, you know, as the hermetic alive is, of deeper confrontation with God. Therefore, for times, there may be also, and I would like to say that in connection with this whole thing, that there may be very well among us, there may be certain individuals who are really before God, you know, but I emphasize before God, you see, not in one's own personal

[31:50]

own transfigured and own tested preferences, but before God need a greater seclusion and a greater degree of solitary life. As we have it now, they can buy it, you know. And if the other sees that, I've not seen any reason, you know, why it should not be provided. But that, I must say, has to be, of course, also subject maybe to a certain consent, you know, of the council or even of the chapter. Those are things which we just have to work at, you know, so that's the moment where we come to our Really, our life takes the form, the maturity, which we can sit down and write constitutions for it. That is a necessary thing, too. So, therefore, also in the present I realize, you know, I realize very well that this setup may be a setup which has not been envisaged by everybody.

[32:57]

and which the one or the other, you know, may think is a serious, really a serious obstacle for himself to the perfection and union with God that he is longing for. And if that should be really the case, I think we have seen in the past that I would be the last, you know, to simply disregard, you know, that. So, and therefore, for such an incidental provision should be made, but it's a motive.

[33:26]

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