I again treat you with gratitude with the solemn profession of Father Andrew and Father Martin. The sacred number 12 of completion was reached of those who made their solemn vows here at Mount Silja and started going all through the stages at this monastery so that certainly is I can imagine a always a great joy also for me to be able to receive the such an act which seals the life of A human being in the way of Saint Benedict, in the way of that affection and the method which we try to follow here in our monastery at this place.

[01:08]

It is also always a serious reminder of our obligation. The thing is not done with solemn profession, but solemn profession is a beginning. It's not so that the monk who has reached that goal would now have easy sailing and go on by himself but he needs the help of the superior as well as of all the brethren as he did before maybe even more because now he is not any more to that protection and guidance that was afforded to him before the sort of profession now he is well more on his own but I say that increases our obligation we are a the pact that was made yesterday was a pact for mutual help and therefore I was tempted yesterday to

[02:17]

come back to our next plane and speaking about connection with the mystery of the Transfiguration that saying which occupied our attention some time ago, which really stems from the Jewish Hasidic source, but nevertheless is such a beautiful formula which brings, which we can remember our own life, the formulae de mon sauveur, as one says in French, nicely. And that was, as you remember, that was the saying, make your body the throne of your life. Make your life the throne of your mind. Make your mind the throne of your heart.

[03:23]

And make your heart the throne of God's glory. That is really the nature of that saying. mountain of the Transfiguration that every monk in himself really should represent and strive after because when we celebrate the Pentecost it always reminds us of the fact that the divine fire that fire of Mount Sinai on Mount Sinai in the New Testament descends upon each individual so that everyone who is a member of God's people is the Mount Sinai, we can say is the mountain of the Transfiguration, in the sense of the New Testament. And certainly that is clear, we see that clearly in the mystery that we celebrated yesterday, that the Transfiguration, as the Gospels

[04:26]

to us and report it, it certainly has nothing to do with a false Gnosticism, with a false separation of the material and the spiritual. On the contrary, the mystery of our salvation The whole meaning of the coming, the advent of our Lord Jesus Christ, is that after the material this world is transfigured. That means receives in the power of the Spirit a new reality. But that new reality does not destroy the old reality. Because their old reality is a good one. God saw what he had created and he saw that it was good. And that is a final seal which is put upon this creation. And that is not broken by any new divine dispensation.

[05:33]

But that is fulfilled or in transfiguration. And that is what we celebrate in the Feast of the Transfiguration, is that shining forth. In other words, the sacred humanity of our Lord Jesus Christ is made the throne of his glory, the throne of his glory, but therefore receives all the dignity of the glory. And that is also the meaning of the monastic line. It's a real transfiguration. And therefore the body, we see, remains, retains its own reality. Doesn't lose it. It's not absorbed. But it's made the throne. First of all, the throne of life. That is one true thing that you can see in the rule of St.

[06:37]

Benedict so clearly that St. Benedict, as I say, conceives of, one could really consider the whole prologue of the rule as a paraphrase of the mystery of the Transfiguration. But it is clear that this ascending the mountain of the Transfiguration is, and part of the mystery of the Transfiguration is to Saint Benedict that this process which is indicated in that word Transfiguration, which we also could call consecration, is a process which does not ignore the, let's say, the laws of nature, but It is a process which, as gratia supponit natura, is adapted, adapts itself to nature as that reverence and that humility not to ignore, not to disregard the law of nature, but to take it up and to move

[07:51]

within its, also within its limitation, I would say, within its order. The way in which Saint Benedict conceives our consecration and transfiguration is in order, that divine order that the Creator has instituted and that the Redeemer has brought to its full meaning and reality. And therefore it starts with the body. we see that the body is made the throne of the life. And that is, I think, a principle which has been, as the life of this foundation goes on, has become more and more clear to us, that it is Saint Benedict's goal, the traditional goal of monastic life, through the centuries, to create a balanced life. not to swing the accent, the emphasis, exclusively in one direction, in the direction of the mind, or in the direction of penance or mortification.

[09:04]

It's a balanced life. And therefore, the body receives its function, whereas throne of life, And that is to us, and according to the rule of Saint Benedict, is that our life is of such a nature that it takes care, let us say, that the community that lives that life is autarkic in that sense, that it fulfills all the functions which belong to this life. That means that the monastic life is not the kind of life which needs the services of others in order to supply the needs of the body and the needs of that organic life of which the body is the throne. Everyone, every member of the community also gives his body for to be the throne of the life, that means of the material organic existence of that community.

[10:16]

So that everybody's the equality of service. Nobody has his body and his own power. But it is the throne of life. For us, of course, the throne of the community life. And then I would say the community existence as it exists here in a concrete way in this organic life, in this visible creation. So that the life all the community gathers together, sums up, as it were, all that of bodily needs, necessities, of labor and toil, what is necessary for this human race since the fall of Adam to live, exist here on this world. And the balance that we try to follow is a balance in which not one group And for that matter, a second class group does the bodily things.

[11:20]

And another group, the first class or privileged group, does the spiritual or mental things. That not. But equality of service, everybody sharing in the labor and toil which it costs us to maintain our existence in this visible and fallen world. But, of course, man does not live off bread alone. We are not, and nobody enters a monastery, joins a monastic community, just as we have said in the past, as to be a workhorse. But the monastic community, the meaning of monastic life, is the participation in and development of the mind. Life has to become the throne, of the mind and that is we have to try to follow too at the expense and very often a very felt and laborious expense of those who have been here to send quite a considerable number relatively speaking of the community that they may be free to devote themselves to the life of the mind the studies here in what we call the intellectual

[12:45]

And that intellectual part, again, that is clear to us, has today, as I say is today, a need, a greater effort. It has expanded, it has deepened, it has increased. Church history is bigger, you know, and a faster field. After 2,000 years of existence, you know, the apostle didn't have to learn all the dates of the councils and the popes and the Council of Trent and all the volumes, you know, that have been produced. The same in theology. Theology has been developed. The period of the farmers, the period of scholastic theology, modern theology. Just think of Holy Scripture. All these fields have tremendously expanded so that one can say today that the mind, the field of the mind, also represents maybe in a greater, in a more significant and acute sense of the word, represents an effort, a real labor, systematic effort.

[13:59]

which is needed in order to make the monastic life and keep it, let us say, up to date, so to speak. We cannot, as a monastery, fall behind and simply cut ourselves off from the intellectual development which is taking place all over the world and certainly also in the Church. And that is not the meaning of the ecclesiastical author. The monastic authorities consider also the monastic life as a source, as a support and as a help in that tremendous intellectual struggle which the Church has to fight today for her very existence. And therefore, the intellectual life, the life of the mind, certainly plays an important a more important role in the monastic community as it did be in the past. But St. Benedict clearly has it there in his spiritual reading.

[15:03]

He warns, he sees that the monk who enters the monastery does it out of a thirst for the true deep knowledge of the divine thing, for that sapientia. Anybody who is called to the monastic life has to have that taste for the spiritual things, otherwise he cannot live this monastic life. And there is the role of the priesthood today. The priests are, and that again is a historical fact, the role of formation, priestly formation, the preparation for the priesthood, all that takes a much bigger part today in the life of those who are engaged and on that road than it did in the past. And therefore, we also have to take that into consideration. But again, that intellectual life, just as the bodily effort is the effort

[16:06]

which is made to sustain the life of the whole, so also the intellectual effort is made in order to increase, say, the spiritual, intellectual substance of the monastery. And that is a cherished dream and hope that I have for the future of Mount Saviour, that the time and the effort which is being spent On philosophy, on theology, on church history, the scriptures, the fathers, is an effort which may not only serve the individual engaged in it, but may serve the whole. The end, just as we have an equality of service, so we should also have an equality of participation in the spiritual treasure, which the tradition of the church constantly, in increasing measure, gives to us.

[17:12]

A sharing of that by the part of God. But then, of course, the mind a throne of the heart. That is evidence. Neither the body alone nor the mind alone. But for the monk, it is the heart. The heart is the organ and the seat of the spirit, of the pneuma, of the supernatural life of grace. And therefore, the mind of the monk that every Christian has to be transcended. The heart is higher. The heart is that, say, inner center of the new man, where all the various faculties of nature come together and are transformed, really and truly transformed, that they may become the throne of glory. The heart is the place where Christ appears in his glory, where the transfiguration takes place.

[18:23]

And therefore, anybody engaged either in the material aspect of life, or engaged in the intellectual aspect of life. Still, the main thing is, for everyone, the conversion of morals, the depth of silence. That is the place where the heart can find itself. in the word of God speaks to the heart calling into the desert to speak to man's heart and that is the humility that are these virtues which mean the breaking open of the natural form of man being plowed open so that the rain of divine grace may descend upon a ploughed land and that in that ploughed land then

[19:34]

the flower of the glorification of God may rise and that is the last meaning of our entire monastic existence but let us remember that also in the celebrating the solemn profession of these two brothers that we all of us have the strive after the fulfilling of that tremendous program that each one every monk is a mountain of the transfiguration that he uses his body in obedience to contribute to the common life the life as our material existence that he uses his intellectual faculties to prepare to grasp the truth that is set before us that in humility we transcend we don't get caught in that boasting of knowledge or in the boasting of our material faculties but we submit it to the

[20:57]

into the mystery of the death and the cross of Christ that is transcendent in our monastic obedience in our humility in the practice of fraternal charity there the natural form is open a new dimension is received the dimension of grace and that dimension of the Holy Spirit that is the cloud that lucid cloud, the cloud of life, that takes us all in. And there we hear the voice of the Father and telling us that we are his beloved children in his Son, Jesus Christ, and where we then, in the divine office, in our public and private prayer, say that out of the bottom of our heart, that Deo gratias, which is the real and true glorification of the Father, and transfiguration of our human life.

[22:06]

Yeah. they concerns the situation which we find ourselves in these days which is of course extraordinary perhaps so many extraordinary situations but it really um yeah of course we realize the circumstances and that's the number of gifts at this moment is unusual and certainly to serve them is also a great

[23:18]

blessing for the community is no doubt however one should just in a situation like this remember maybe that's it's good also for me to say that to publicly that as much as inclined to and convinced that it is a good and monastic form of apostolate and needed very much in our days, the guests nevertheless. I do not consider the guests as, let us say, our kind, our work. in which, to say, other monasteries are running schools and universities and so on, we would run a guest house. That is not the meaning of the foundation and that I wouldn't

[24:26]

really consider that as right. We are not founded to serve guests. That is not the meaning. We are founded to live the monastic life as Indicated in the rule that the guests should, and maybe that's also a good principle too, when once these next week we still have to face the assumption and then, it's a funny way of saying it, instead dedication day. Then I hear there are still some weekends after that, you know, which would be filled up, but it would be good, I think, to also, in either way, as a general policy, to start really to put the brakes on the influx of guests. And also for the coming winter, we really

[25:29]

need more of a collection that way. We cannot, also with the reduced number of the community, we cannot carry that load all the time. It just eats into the substance of the community and of the spiritual life. community and I think that's the whole meaning for us if we have guests then that is a kind of an I want to say abundance just as the teaching of the monk where it comes practical should be according to the principle contemplata what is contemplated that should be handed down Unfortunately, in the present practice, the common practice of teaching, it's very often things I have the doubt that I'll not contemplate.

[26:32]

But that we should not give in to that. Our principle should be contemplata trato. That is the meaning of a monastic community or the spiritual life of the monk. but at the same time the guests too. The guests should be, let us say, an overflow, should be the fruit of a certain abundance of peace. But if the guests begin to eat into the substance and into the whole workings of the monastery, then again we make the mistake which is done everywhere in our days to invert the order of things and to do the activity first and then hope for the best concerning the being. It should be the other way around and it would be good I think for the present

[27:38]

time looking forward you know to rather to discourage visits and to encourage we one cannot always especially in a question like gifts one cannot always regulate things so well beforehand it's difficult sometimes we say the things may run away from control and sometimes the the demands and the monastery is a public institution and the public institution is develops a certain position a certain say fame or publicity and of course that by the way has its repercussions in the demands which are made from the monastery and easily those demands may run ahead of time.

[28:53]

But we are still, we consider ourselves, we are still so young and so unformed spiritually that running ahead of our schedule is a real danger to our future. We must consider that. Therefore, to look forward, I think this coming winter, you know, should really be a winter of recollection. I think the demands from the part of the guests should rather be discouraged than encouraged. Another thing I want to say is that in a time like this where the needs arise and somehow are to a certain extent beyond our control, At a time like this we should not ever do the things that are under our control in order in that way to counterbalance the

[30:03]

the situation. And there, as pointed out in the past too, it's so important that the recitation and the singing of Divine Office, that's the place where the peace prevails. I must say that in these last weeks there was a great pleasure and encouragement. I thought, for example, the Martens Regels or the Transfiguration is said and recited beautifully, I mean, in a singing way, you know, and really with the devotion and with that inner quietness calmness that belongs to it without any nervous racing so almost very peaceful and very quiet and if we do that of course that is already one thing which counteracts at a vital spot the inrush of the things from the outside.

[31:13]

And I think all the members of the community should also deliberately give thanks to God for the fact that with all this pressure from the outside and all these disturbances, still the community as such is on the line and keeps on the line of the pucks in Christie, the white way, and sees the divine office as a castle, a fortress of peace, and keeps away from that all kind of rushing and superficiality, so that that becomes and is an expression and an addition to the inner substance and being of the community. Another thing that is so important seems to me that we stick to the times, to the horarium, the schedule, and there's always foreseen that up to prime.

[32:22]

That is the time where the spiritual theme prevails either end. public prayer or in the celebration of the community mass or in the private prayer and meditation reading that is and that must be kept that is one of those cornerstones of the rule that the whole beginning of the day for several hours is that it remains exclusively devoted to the spiritual things. There may be some necessary exception, one or the other, who helps to it, to say, get to prepare breakfast or something, and then that cannot be avoided. But to keep that horarium and really keep those hours, to give an example, just what I mean is that today they have this good, let's say, free town where the community was.

[33:32]

If there was no mouse, I saw mouse in the morning, and I think it feels that there is a blessed time that one has, but then I was saying mouse here in the office, and then I heard, I don't know who it is, I'm not in any kind of stew about it at all, but somebody found during that time typed on a typewriter. I don't know even if it was a member of the community, maybe somebody else. I'd only say that as a little example, you know, that I think at that time the typewriter should be left in peace. Now, it's just not the time for me. Or, for example, it's another thing are these electric racers that are viewed with a certain uneasiness. It seems that they are for uses growing in the community.

[34:39]

But there too, you see, these electric razors make the shaving of every individual a kind of public affair, you know. But again, if that is, for example, dawned before Mars in the morning, I think it shouldn't be. It doesn't belong there. We have a time between breakfast and... and the chapter he enters, which is reserved for doing things that belong to the ordinary regime. Then there's also the time for shaving, or, for example, people may have that again, this disadvantage of the electric razor. Then comes the time where the second bill rings, of course, according to...

[35:40]

the rule of saint benedict the second bear should be the time where certainly things should be set aside but if then somebody still continues using his electric razor you know and of course there's another one who doesn't pay any attention to the science you know i mean these are little things you realize why i say that just to call the attention to those things because all that adds up, you know, to throw the thing, the community life and see things a little out of gear. Another thing is the constant nature that we are exposed to, and that is the silence, the silence especially during work, wherever it is. kitchen, wherever work is being done. If in a time of external pressure, at least summer month, if people would keep the rule of silence during work,

[36:50]

would be a great addition to the inner being and quiet of the monastery. But if people start, you know, to disobey the rules, you know, and disregard these things, then, of course, you see the unrest of the outside, again, goes into the whole monastic works, and that is barely a losing ground. So I want to ask everybody to think over these things and to conform their practice to those principles. It's the world wide air, just thinking about it, and all the things that have to be done before that.

[38:01]

There are several things that we have to settle as soon as possible. There has to be at least one chapter meeting before evening, and as soon as possible so Father Gregor, you should see to it that maybe tomorrow what time is best for the members of the chapter to meet. There's also an innumerable number of people who I would like to see still personally before leaving. That has to be tackled. I would like to, maybe this morning, to start. I have to write some letters this morning, which are urgent too, but then hopefully towards noontime to escape.

[39:04]

until maybe Father Gregory, if you could do that without great inconvenience, we could start getting together, and not so I would like so much to see him. There were times his father, Master, and not so the woman's father, Benedict Basil, and others, Mother Daniel, Christopher Hall, Michael Shetley Hall, and other people. And equally, you know, urgent. But we see that we can, how we arrange it. And then in these mornings in the chapter, maybe you allow me to speak or not, I don't want to be in any way sound tragic or anything like that, you know, but one never knows, you know, one never knows if one leaves for a longer time of absence, if it's the will of God to be turned on.

[40:22]

And so it's always good, and I think it's a God-given opportunity for all to think, you see, I mean, what... and also for me to express certain wishes, desires and ideas that I would like so much for all the community as a whole and for every individual to keep and to have it written deeply in their hearts. So, because the Bible of the community of Montse really depends on the spirit and the spirit depends very much on the doctrina and as far as that is concerned we know that we are still young that there are certain divergences or, as I say, difference of opinions and temperaments.

[41:26]

And that cannot, there's nothing surprising, there's nothing to be upset about, but we have, in the Holy Spirit, we have to use every possible opportunity that is offered to us to go into our depth and to find ourselves there in the centre, and from the centre uh try more and more nautically consistently not difficult that is from now to be consistent to go into the and form the life of the in the periphery, the outside realms of our existence. So yesterday's Gospel is such a reminder of how important it is to ask the question here and there, and I think just that in a moment like this, my obligation, your obligation to ask ourselves what is the essential heart of our life?

[42:34]

What is the most important among the commandments? There are many commandments, there are therefore also a difference of importance and that is a thing which really from the part of this legis meritus is also hopeful a hopeful sign, therefore also probably provoked this ready and eager answer on the part of our Lord, because the Jews were, as all people who live under a law and according to certain rules, are always inclined to mix up the essentials and the accidentals. take the accidentals for essentials, and in that process being in the danger of losing the essentials too. And that was certainly one of the basic claims. Speak of the Judaism, this lack of distinction between what is important, essential, and what is unimportant and accidental.

[43:46]

Therefore, this question is so much about what is really the most important among the divine commandments. And that is certainly a question that we also should ask ourselves. And there I called your attention in the past very often to the fact that everybody can see the monastery is still in its infancy. Many things have not even the external setup which would be required from ordered life, the life that reflects that essential gradation which we are looking, which we are bound to look. living under a rule and in an order and that therefore in this pioneering stage still many exceptions and extraordinary things are necessary and I say this to my mind and one wants to see and is willing to see a situation in which a monastery is placed in the eyes of God

[45:04]

and therefore takes it then as a situation which has its providential meaning, is ready to abandon at least for the moment, any preconceived ideas, preconceived standards, and in obedience to the circumstances as they are, I said the most, it seems to me, fruitful lesson that a community can derive from a period of pioneering of extraordinary sacrifices is to learn how to return constantly from the various disturbances which that necessarily such a situation creates the loss of peace to learn in such a situation be withdrawn into the

[46:10]

very heart there to that inner haven where the peace of Christ is always with us, is always offered to us at least, and is there in the very moment in which we turn to it. Ego tecum sum in tribulation. I'm with you in tribulation. I'm not only with you when you are in the haven. I'm not only with you when the winds are nice and the waters are quiet and the boat sails easily along but I'm with you in tribulation and that is the first and fundamental lesson which we have to learn but in a practical way not in a theoretical way therefore always my great desire all of you and every individual member of the community to learn this simple exercise and practice of the constant return into the peace of Christ.

[47:19]

The reason why I took that point of departure is because this basic assumption which we have to make in these years that we lose the peace of Christ. Therefore, the exercise that I recommend is not an exercise which supposes an ordered and quiet life, but is an exercise which, we suppose, supposes the necessity or the fact of being thrown out of it and the necessity of returning. This, therefore, is the reason for it. Now, I'm sure that everyone, I told you in the past, we do not know what our future is. Of course, we cannot... year our life you know to say to the uh we have to accept that life will go on and that will be possible for us to establish the monastic life that's of course the assumption under which we proceed and rightly so we have the right to hope in god's assistance but at the same time it would be very improved and otherwise

[48:42]

not to recognize the extreme danger in which we all live, the lack of political balance, the continuation of a powder clay situation in the entire world there is no peace we should not live in any illusions there is a constant battle going on and at the present we are still fighting as it seems a losing battle so what the future is we don't know but we have to be set for the eventuality that we may not be able, that would then be the will of God, to live a quiet life in well-ordered monastic surroundings and in that external peace. We may be forced to live in extraordinary circumstances and any superior health is before God.

[49:44]

It is obliged to provide for all the monks or its children a way of life, a certain inner procedure and practices which make it possible for the monk to live as intus monarchus, even if he should be forced, God forbid, By the circumstances that for this he may be something else, may have to be something else. It is the reason why these are healing stages. The accent should be on Ibtus Monaco. And that is done in a practical way where everybody should be achieved by the constant, repeated practice of the return, what we call the return into the peace of Christ.

[50:48]

How that is done individually, that depends very much. One very important means is, and that is what I wanted to recommend this morning, to all of you is the practice of singing the mercies, the litany of God's mercies. That means the spirit of thanksgiving. In omnibus gratia tacit. In all things give thanks. There is one, my mind on the most powerful and immediate means of return into the peace of Christ. Because we are always The devil will always lure us into that swamp of murmurings where the waters gather and they are not being drained off and then all these poisonous flowers begin there to display their

[51:56]

all wonderful chorus, wonderful chorus. The devil is always an angel of light. And the most, of course, dangerous murmurings are always those who are Don in the name of greater perfection. And therefore that is the one important thing is that we conserve, preserve deliberately the spirit of thanksgiving. And that sometimes, to be absolutely frank, I have the feeling that people, and that's human, that people lose perspective and that they are not thankful enough for what we have, the way of life which has already been established. And one sees what is lacking, and God knows, personally, I don't think I live in any illusions about what is lacking.

[52:57]

But if one sees what is lacking, one should deliberately turn oneself to see what is there, what we have received, absolutely through the grace of God working in the members of the community. The fact, for example, that we give such time to the divine office that we have established really a practice of the divine office which is edifying and that we sing a great part, a much greater part of the Divine Office than is sung in most and the great majority of the abbeys all over the world. And we have done that already in these years as a pioneering group, as a small group, as a small choir, and of course we should not live in any illusions. we have to pay a price for that if we then and also get tired of those who sing such a great deal all day long if the effects show also the physical effects one has to be set for that one has to expect it

[54:20]

Also in other things that we have received in these years of pioneering, the fact that we have gone the great way, really through the grace of God, becoming independent and approaching a situation in which our life for example can lose and is bound to lose much of his hectic character just by the very fact that we are much less dependent on the outside world but also is a tremendous grace and gift of god but if at the same time in that gift of God instead of being used as a stepping stone for returning into the peace of Christ through thanksgiving, if that gift would be used by the members of the community to increase their demands concerning our standard of life and the demands in various directions, be it in the direction of food,

[55:36]

or in the direction of tools and all kinds of things or other commodities of life then of course we would necessarily again you know end in a swamp of learnings because those tenants as you know very well can never be satisfied they are by nature i have that character of the bad infinity, and in the end, discontent is engendered. So sometimes I am rather apprehensive on that line, you see, because I see that sometimes people make demands which are really not very wise. They treat the things of the monastery in a negligent, thoughtful manner, and they don't realize how that we have to live in the spirit of poverty.

[56:40]

If we don't, then God will look to it that the whole thing will end because it cannot please him. So let us remember that first thing. Anybody, also those who suffer, under the circumstances as they are, necessarily still imperfect in many ways, Let us not forget that God has put us into that situation to learn that inner establishing of the peace of Christ, which is something completely independent on all external circumstances, and therefore a wonderful preparation for times which may be ahead of us, in which we cannot live in a cloister at all. And then also to learn that through this returning to the peace of Christ, through the deliberate cultivation in every individual heart of the spirit of thanksgiving.

[57:52]

In all things give thanks, because the one who carries us, the one who... repairs things for us is the father who loves us and who sends his son to be with us, be with us in tribulation. And in that way, I'm sure that this time again will not be for the damage or disadvantage of any soul who really is willing to enter into that school. Thank you. Thank you. Thank you. Father Matthew, a special assignment. Father Plasticby, garden and orchard. Father Benedict, the practitioner.

[58:53]

Father John, the farm. Father Augustine, the guest in the guest house. Father Luke, the shop. Father David, special assignment. Father Francis, Father Boniface, and Father Lawrence. And then Ryan could also help with the guest house cleaning. And then Reagan Richard, possibly could fix some beans in the garden. Thank you community for prayers on the anniversary of my ordination, 12th of August 1928. And thanking back so many that have turned to me for priestly services. I recommend to all those who pray us and the community couldn't do a better, greater gift this day, but if each member would say our Father to Mary for all those who I had to deal with in the office as a priest.

[60:08]

Certainly that has been in the past a great source of many joys and blessings and also of many sorrows, but the inner connection between the monastic vocation and the priestly vocation provided that priestly vocation is seen in the framework of the monastic vocation is a tremendous source of blessings certainly. I have especially one intention just in these days which I wanted to recommend also to the special remembrance one of the brethren in fact who asked me for permission to do something special in preparation for the Feast of the Assumption.

[61:22]

That too certainly has my whole heart and blessing in this preparation of the Ecumenical Council. Our Lady Queen of Heaven, the one who intercedes for the Church, especially in this critical and decisive time of preparation of the Humanical Council, help all those who are concerned with this preparation in an official way as well as all the faithful that they may enter into the spirit of our Holy Father and into his hopes for a reunion of the churches. I wanted to remind that the Servant mares should always check serving the hosts of the makers.

[62:31]

They have been there for the auditory and to supply the captain. And another thing, just in that connection, it happened yesterday and it happened today. That's very often the case. I think it's generally in our workings here at Concerio. Because there are so many things in everybody's head that easily those things are forgotten. warning or correction or advice is not given immediately when the mistake is made to prevent its repetition. That's a thing which happens very often. That's the case in ceremonies. Now Father Boniface has been appointed as the assistant to Father Gregory, and I probably may have not

[63:40]

made that clear enough that the job of the master of ceremonies is not only to come up at the moment of extraordinary ceremonies and their preparation, but is really kind of day by day vigilance. So many mistakes could be avoided also if, for example, something extraordinary occurs or can be foreseen in the ceremonies that one can calculate or foresee that maybe the one who is concerned, for example, in turning a psalm, a refectory or so on, or with somebody being away and another who has to take his place. In Bar-Yalah you can always see the master of ceremonies, moments like that, just, I don't know, a victory, whatever it is.

[64:49]

Just putting a little note on the place of the one who would have to jump into the breach to do something extraordinary and that helps tremendously the ordered and peaceful performance of the various things that happen so often in our casey advanced saviour that suddenly an unforeseen situation arises, nobody knows, one points to this one, the other points to the other one, and nobody knows what to do and who has to intone or who has to, you know, give a sign or so on. And there's always that perplexity because people have not been forewarned. A great service could be done to the community if the Master of Ceremonies, I realize, because again, all that takes thought and vigilance, would help in forewarning or if some mistake has been made, immediate correction.

[66:00]

Sometimes also inquire, the Master of Ceremonies can... turn to a hidden song that is within his realm of his duties. So, Charles Boniface would do that in the future, and that would be quite helpful. Then we have the jump down on everybody, perhaps.

[66:30]

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