Now, in the last time we were thinking about the connection with the reading of the rule about some capacities, kind of comment on all of them, but to note one or the other things that we spoke about this, you know, the theme, the... the other one. I was not a good being in one's home. And then one, I will currently, wrote down some quotations from that, which are now not directly connected to the Abbot, but worked for all of us. In my 13-year-old list collection, follow that step of the school or have a mindset that will work, you know, as soon as we get critical towards one or the other, first of all, always to say, who am I?

[01:22]

That's the way in which we bear if we are irritated by something or we are heard by some imperfections or faults that we see always to that. return it to the peace of Christ's direction, who admire him. And the quotation from the imitation of Christ, I think they are very well put. He who will and straightly ways his own doing, is not likely to judge anything about another harshly. The inward man sets the care of himself before all of him. As he returns his attention diligently to himself, is easily silent about him.

[02:24]

He will never be inward and devout, unless you keep silent about others and keep an eye especially on your own self. Again, turn your eyes on yourself and beware judging the absence of others. Judging others, a man troubled himself to no purpose is frequently mistaken and easily does a wrong. but in judging and analyzing himself, he always raised us food for it. Then God has so arranged things that we may learn to bear each other's burdens for none and for none without a burden, none sufficient to himself, none wise enough in himself, that we must bear with each other, comfort each other, help each and advise each other.

[03:35]

So that's so in harmony the whole idea of the rule and the second chapter there. And in this here about the end, I want to still call your attention to the what we have on the 12th of January, that we let him not make any distinction of persons in the month, not have the love one more than another, unless he find him better in good works and obedience. Let not a free-born monk be put before one leg of a slave, unless there is some other reasonable ground for it. But if the average project reason thinks so to do, let him fix anyone's order as he will, but the one is threatening to keep their due places.

[04:45]

Because whether slaves or free men, we are all one in Christ. and have to still rely in the hour of the same law. For there is no respect of persons with God. In this regard, only are we distinguished in his sight if we be taught better than others in good works and humility. Therefore, let the Abbot show a deep love to all and let the same discipline be imposed on all in accordance with their deserve. Now we know from our daily experience how difficult it is for human beings, and we all work with many human beings, to enter into the spirit. On the other hand, it's absolutely fundamental. ever the Holy Spirit of Christ, I mean, that's, you know, it refers to that what the Christians of old called the third generation, you know, it's this aspiring to a higher synthesis, to a higher level, beyond the pagan one of idolatry and of the cultivation of idolatry and adoration of

[06:10]

They're not one's own person and they're being taught of one's own vices. And then the other one, the Jewish level, where the letter of the Lord is being followed and where there then comes the great danger of Pharisees and how I am holier than thou. There are these two, we call it, In the Christian tenorio, the Holy Spirit should give us another base of living together, not the basis of human respect, as in pagan civilization or also as in Judaism, where the excellence in works becomes a kind of a mark of social distinction, as in the case of the Pharisees.

[07:18]

They are the real, you know, of the nation, and they will take the first places. So those two things we have to avoid. We have to take a simple natural human respect what we call the political approach then we have to avoid the other one let's say the pharisaic danger both those things you know interfere with the rule of the holy spirit in our own hearts and in our relation with others in the holy spirit perhaps there is no order Well, I mean, the natural order in that way is not, that does not set any claim to any superiority, neither of birth, nor of, to say, of mere natural talent.

[08:26]

In the modern standards, such as why the spiritual community is concerned, We are all equal in the Holy Spirit, or then different in the Holy Spirit according to the way in which we open ourselves to it, and in the way in which we respond to it, in which we are formed by the Holy Spirit. That is the whole monastic attempt. Of course, there is, as you see right away, it's not. a matter of mechanical equality, quantitative equality, not the same as the egalitarian equality of the French Revolution. And therefore, we cannot do that in the monastic community. It's impossible that every member

[09:28]

and follow the same exalted function. But there must be different functions, and these different functions must then, in the Holy Spirit, that means in the spirit of obedience, must be accepted, and in the spirit of selfless love, in which one puts the good of the community before one's own good. And that is, of course, it's a difficult thing to follow, but, you know, that we try to do that here in a special way or in that way that, for example, we don't follow. I mean, the usual distinction that those who have an education taken for granted, that they alone will be poor monks. that they alone will become free.

[10:29]

And others who don't have the same background or social distinction or social possibilities, however you may call it, would be, for that matter, then renegated to a kind of evidently inferior curve. But, of course, if we do that, that is only one step, and it is still In some way, it's an organizational state. If it is not this kind of order as we find it here in our community, it's not, let us say, taken up deeply as a matter of sanctification, as a matter of the spirit. But if it is only considered a matter of politics, then of course it is wrong. Then those who say from the outside, and there are those, as you know, from the outside, who say, oh my, this kind of modern socialist business.

[11:37]

That, of course, is not okay. And that would be, of course, if we do it simply as an adaptation to the to the spirit of the age. Of course, that's not the case. We don't do it, but we do it. Why? Because we want to realize the inner equality in the Holy Spirit, not to put any natural barrier or natural barriers to the full rule of the Holy Spirit. But, of course, that also requires them, of those who are in the community and live the community life, it requires of them that they don't in any way, you see, or that they are aware of the danger, you know, to consider this thing, again, as a political thing, and as a matter of natural or human respect.

[12:51]

That would be wrong, because then again, you know, the whole thing, they all come up again. And people may say, oh, yes, because they are the professors, you know, and they are the ones who will teach, and they do the study, you know, and they are the others who slave day by day in the inferior house, you know. That, of course, is again, you know, it's a political approach. It's only then with the other denominator. That's not the meaning. But we must, you know, therefore, also in the monastery, it has a general spirit of deep inner acceptance and realizing that before God, it is not what we always say, what we do that is important, but how we do it.

[13:59]

That is the important thing. And the what we do has to be different. The natural talents are different. And not everybody, but if then somebody, for example, has the gifts, and serve the community by and through the study, and those who do not, for example, say, in the auto town, that the daily tasks that are next day for palm or itch and whatever it is, they should realize that, and they should see that In the Holy Spirit, what is important is the inner conformity to Christ, to fulfill the will of Christ, do the will of God. And in the degree in which one does it, then, of course, that determines really the inner happiness, the inner peace, and the whole success of the work that we do.

[15:06]

Therefore, let us not consider any jobs as a matter of distinction, whatever it is. Let us not consider them or use them in any way as a thing that is our thing and that we have to control or anything like that, you know. But it's always in that, you know, spirit, deep in the spirit of service that does everyone know what is That is the true equality of the Holy Spirit. And it is also this way, if an advocate, a superior community, sees that spirit really alive in everyone, so that he has the feeling, oh, I can go into that. And of course, we always follow that. why to explain how just to get it, we say, to get all the material together.

[16:13]

I think, you know, that this is for me very difficult, for reasons for it all, but it should always be there, you know. This whole, you know, of our relation to the habit, to the with the syndicate of Christ, one should always avoid, you know, the naturalistic attitude and the wrong soup craft, naturalism. Both, you know, are really wrong. But to follow the monastic tradition as we have it here, where responsibility is absolutely granted to everybody. And also ask for the average. He should do every day. He should do cum consiglio, with counsel. In that way, that is, of course, it's clear that it's granted to everyone. But then the habit has the feeling, you see, that now everybody is interiorly at peace and has the one aim to follow the Holy Spirit as it is manifested to him, you know, through the whole body of the community in which he lives and will be.

[17:33]

superior, then there is, of course, a tremendous difference, you know, for the Abbot, because you can imagine that, of course, for the Abbot, it's difficult to, I think, it's more difficult, you know, for the Abbot to do things, you know, to ordain things where he meets all kinds of knows, he meets all kinds of sensitivities. It's a great, you know, great, you know, very difficult. You know, it may be a greater difficulty than kind of in favor to the favor, something like that. So let us cooperate in this so important point in that, you know, interior, supernatural, spiritual way, I would say. I have great tears to the peace and hope for the fruitfulness of Roman ethnic.

[18:40]

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