I've seen how the prophets in the Old Testament raise their voices of warning against an externalism in the communal expression of repentance against those the dangers which are inherent in any kind of a ritual which a community as such, in this case the chosen people, performs in order to appease God and to regain his favor. And from there the prophets opened the way to the personal repentance, to that inner conversion of the heart.

[01:08]

They pointed out the superficiality that we as human beings are subjected to, how easily we either by superficiality don't go into our depth, or sometimes even use the very religion, the very word of God, the will of God, the law of God as kind of protection, as a wall between us and God, so that we have something, our observance in our hands, with which we then could claim our rights before the Almighty. and in that way lose naturally that basic attitude of which is only at the root of all conversion and that is thus thou art and unto thus thou shalt return.

[02:09]

Hence then the end of this prophetic message became clearer and clearer that Since repentance goes so deep into the heart, strangely to say, that is the realm where man is most incompetent and incapable. It's God alone, it's the Spirit alone who loves the depth of the heart. And therefore then, out of the, there's fruit of the prophetic message, the cry for Mundum Crealis. Create a pure heart in me, O God. God is creating intervention which alone is able to change and take away the heart of stone and to give us a heart of flesh.

[03:19]

And then we did a step forward. to see that bridge between the old and the new St. John the Baptist summarizes the whole teaching of the Bible on one side but then introduces a new element and that is signified symbolically in the burial in the water of those who came to do repentance Therefore, a solemn public act of, one can say, being buried and rising again, symbolic. Then, of course, this was taken by our Lord. the new thing that now with him entered into the world through which all justice was fulfilled and through which repentance and one can say the problems of repentance were solved and put into a completely new light.

[04:38]

It was he, the innocent one, who joined the crowds of the sinners who would go down on pilgrimage from Jerusalem to the Jordan Valley there to do public penance. He joined them and he did the same thing. And he insisted that this should be done to him. And that was the new And he, the just one, he, the Son of God, made them, took our sins. He carries then our burden. And he then is the Lamb of God. Jordan in his own flesh washes away our sins. It's a prophetic event which indicates the arms and center of his messianic mission.

[05:48]

They're fulfilled on the cross. They are through his blood then. He washes the sins of our red scarlet so that they will be whiter. Our garments will be whiter than sin. That is therefore, that is the way in which a new pure heart is created in us. Son of God made man who, as we, as the big we, does for us what we aren't able to do. He heals the breach between the Father and mankind, makes his cross the peace. That is the end, fulfillment of our repentance and conversion.

[06:53]

And so we find ourselves on that road because the sacrament of baptism, that is the way in which then in the New Testament the repentance becomes a mysterium. In baptism we are. and we are buried, and we rise in the newness of to walk in the newness of life. And that newness of life then continues. One may perhaps, one could read the beautiful passage of the epistle to the Hebrews in the sixth chapter, you remember. 1 to 11, where St. Paul speaks about it, that the year we should now not in any way raise again the problem of our beginning in Christ.

[08:03]

Christ has made the beginning with us. We should not try as Christians in our repentance to go beyond that beginning. Our life is always in some way a continuation of that beginning. And that is then what we may call ecclesiastical repentance, where through the sacrament of penance, the baptismal grace is restored to us. But in the power of the same death and the same resurrection, that is the basis for the repentance of every Christian his baptism renewed as it were sacramentally in the sacrament of repentance and in the Lenten season we find then the whole church entering into this er

[09:24]

Repentance with the three actions of fasting and of prayer and of almsgiving. Fasting through which we die for Christ and in Christ again and to ourselves. And prayer which is the resurrection, the way in which we rise again in the power of God. And almsgiving, the way in which then the charity of Christ urges us, and let us share our abundance with those who are in need. And that are the three ways of ecclesiastical repentance. Those three, that is a sacred trinity. We cannot separate one from the other, as we have said so often in the past.

[10:28]

But now the question is for us as rungs, because we have another title to repent in another basis, and that is our profession, that's our second baptism. in which we, in a special and solemn way, brought our baptismal vows to their last consequence, last fruit, the vow of obedience to which we die. and the vow of conversion of morals through which we rise, and the vow of stability through which we live as members of the congregations, stabilitas in congregations.

[11:30]

And that we should think about that. For us, the monastic vows are a tremendous help to lead that life of the metanoeite, of the continuous conversion. And as we have seen in the past, was really our Lord's deep concern that our whole life as Christians should be a conversion. And there is the vow of obedience. And the length of season is for all of us the time in which we renew that. The vow of obedience, that is that sword in the hand of Abraham, in which Isaac, through which Isaac is healed, is for us the way in which it's completely clear What we pointed out at our last conference about the repentance in the New Testament, that it culminates in our Lord's words, take up your cross and follow me.

[12:46]

And who will lose his life, he will gain it. But who tries to gain, to win his life, he will lose it. By that, our Lord Himself formulates the very essence of conversion and of repentance in its utter seriousness. And obedience, that is for us, mounts the way, and that is the great blessing of obedience, because you know so many people in the world don't know how to lose their lives. and that they may gain it hence and therefore so often or grow in the dark about their salvation. One of the great privileges of the monastic status is that the profession of obedience makes that absolutely clear for the monk.

[13:51]

He dies whenever he follows what he is asked to do, and in that way he gains his life. And that I would recommend so much to you during this Lenten season, to your personal consideration, to make that an important point. We have always, there's nothing to be terrified about, but we always, of course, feel in these things. This community we have spoken about in the past is composed of many very individualistic kids. There's a great amount of personal, say, judgment and self-assurance sometimes even of stubbornness is there. How? We are not supposed to be saints when we enter the monastery, but we are supposed to become saints through our holistic life.

[15:00]

So, very often, even in these days, you know, maybe somebody is sick, he is offered a certain help, no, it's not accepted. So, that is See, those things show that we don't know yet, you know, the way in which we die in order to live. Obedience makes that really clear. Whatever you do in obedience, that is the way you die, and that is therefore the way you live. And that is a tremendous advantage. So take full advantage of this blessing of obedience. And always remember, there you die in order to live. So don't make these last-ditch stands, you know, for your own opinions, for your own desires.

[16:06]

uh things even where they seem to be very good to man still they may end in here after all we are not in the future judged according to our efficiency but we are going to be judged for the eagerness in which we cooperate with that death which leads into the true resurrection so that obedience should also be extended to one another. There are various officers and officials, and there are seniors and there are juniors, and all that is a field where the individual, through his obedience, infallibly dies the right way and rises the right way. But don't go out and choose and determine on your own the way you have to die and on your own the way you have to rise.

[17:13]

That is then exposed to the most fateful deception. And then there is the out obedience, the conversion of morals. Now, there I must say I was so encouraged in these last months and weeks, by the way, which I consider, as you know, as the heart of the conversion of morals, what we call our school, through the return into the peace of Christ. That's the reason why I called your attention to the sixth chapter of the Epistle to the Hebrews, provided that it is translated right. And there you see that, that Paul points that out.

[18:18]

He says after baptism there is no second metanoia, of course, that has caused great headaches in the history of theology. But it seems to me the meaning is this, that of course nobody can go beyond his baptism. Nobody can start before the beginning that Christ has made with him. And therefore our, what we call our ecclesiastical repentance, I mean that repentance which is necessary after baptism, is based on that beginning. And that's of course exactly the way which the school tries to point out. Do not try to start, as St. Paul says, don't try to start laying the foundations all over.

[19:19]

No, the foundations have been laid. And that we express then in saying that we, in the disturbance that comes, we go into the peace of Christ. See, that is the foundation which is laid on us. That is the cornerstone. And no repentance goes beyond that. So, therefore, as I say, I was greatly encouraged by it. see how it was always my dream for the future of this community that the more we all grow in Christ and the more we gain in our maturity that more and more also then radiate to peace of Christ, become more and more able and learn the art how to reestablish this peace when it is lost instead of getting all tied up in dead end roads or trying to do

[20:34]

deal with things in hasty, improvised solutions that are on a political sphere, last perhaps five minutes, and then are gone up in smoke again and replaced by a different mood or a different attraction or all these superficial things. Here we would have and speak and learn how to speak common language and then exhort one another, support one another in this little way which is explained there. Then I think that that would be a tremendous step in the inner consolidation of the monastic community. Again, I say we are not supported by wonderful work. We are doing it. the superior has always these marvelous possibilities, you know, this one, to do this, and for another one, do another thing, and in that way keep everybody happy.

[21:44]

But sometimes I recognize that too, that many of them is actually done, to be done by many members then that are not, don't make So, but for us, it's on that line that we carry on with the meaning of our lives. So Jules Stens, another, which I have for you all, Jules, the Lenten season, just in that direction of deepening this cooperation, the understanding, and the practice of this returning into the peace of Christ. and the various ways and advices that are given to you in order to deal with one another in order to deal with your own moods and depressions or rages or whatever it may be and then we have the other one then is the last that is the stability in the convocation and that's another to bring this healing to a

[22:52]

Night. a really fruitful transformation in Christ, a real fruitful conversion, because the continuity, everything depends, that was evident, wasn't it, from the conferences and from all that we have seen in Holy Scripture, that the success of the Metanoia, that change of heart, way in which you keep at it, and of course you keep at it best, in a center and in a mirror which you accept, in which you accept as the way in which God now grinds, you know, the little grains of a flour, but then also a dough, and in the end bread. That is so important.

[24:07]

We are, of course, we are a young community, we had our shaky years in the past, years where now we will be able to pull through and what happens to me and not. And all these things. Or then a little eyeing, you know, other pastures that seem to look greener, you know. And all this kind of, these temptations that come up against ability. We find ourselves in difficulties of a kind that seem to perpetuate themselves in a certain milieu and then we are tempted to go to that The famous short curtain that everybody uses today and it's called a change. But unfortunately this change is then not always a change of heart.

[25:13]

And you see that that is then missing the point. Those changes missed the point. But, you know, the acceptance of this stability would be inferior. It's a tremendous hill. Because then, in your mutual relation, relation with superiors, relation with confers, if you know this is the way in which... God works my salvation. Then you see also right away, yes, there may be difficulties, but these difficulties are not, no word is impossible with God. They are not insuperable in Christ. They remain. all in their own way, will contribute to my salvation. They force me into my own depth. They force me to meet the Confrere.

[26:16]

If we, with one God, did not get along on a surface level, it forces me to meet him on a deeper level. And in that way, we really, through this ability, that change of heart and the opening of our true depth is so much favored and fostered. So, let us therefore rejoice in this. Our second baptism, the basis of our profession, gives us these means to really live follow that great invitation of our Lord that stands at the beginning of the Lenten season, Metanoid, and change your house. And then, during this time, these 40 days anything that you also may be some suggestions came up you know very well that we have in the past you know very often looked for a theme you know for our Lenten season to know that this time it is the theme is really given to us by our Holy Father who

[27:46]

John, who in view of the ecumenical council has invited the whole church to join in a real celebration of the Lenten season. And you know very well how much the peace or union of all Christians depends on the change of heart. What you realize in yourselves and among yourselves, that also is true of the relation between various Christian bodies. The hope of union is in proportion to the depth of repentance and the zeal for repentance. Because only that can carry us out of these hard crusts that centuries of separation have created. And therefore, you know, you have many works also in there.

[28:55]

have mentioned that intention, for example, the litany for the humanity, and things like that. There is also the suggestion that has been made, which I think certainly has great possibilities, for example, on Friday evenings, those who are willing and interested, you know, would come together maybe and for half an hour of praying together and of reading together the songs and litanies, texts of Holy Scripture in that intention for the unity of all Christians. But you realize again, of course, that the unity of all Christians depends certainly on the repentance of various spirit of repentance bodies.

[30:03]

It also depends greatly on the individual peace that every individual soul has. In order to be able to work with our Lord for union, We must be one in our own soul. There again, also many have expressed that eagerness and willingness, as I said, to cooperate to that by using school or, for example, putting together also and carrying together certain materials, for example, which words from Holy Scripture, which would bring out and be a consoling, comforting message of the peace of Christ to the hearts of men. There are certain words in Holy Scripture that stand out and which preach this wonderful message. And to collect those and to put them, you know, and to kind of treasure them.

[31:12]

You see, the Lenten season is a time where we go and collect flowers from the pastures, wherever we get them, where we store them up. We write them down on the filing cards. That's a good way for the Lenten season to do. Or others have already gotten together, example two, during the Lenten season to further the work that is being done on the cards. We have each one a volume that is 50 psalms and many references. The psalms explain through Holy Scripture. So again a great wonderful source of inspiration for us. The members of the community give a thing that can be put into cards so that everything you collect for yourself becomes at the same time a spiritual almsgiving, as it were, alms for the spiritual alms for others.

[32:28]

And in that way the sharing comes about in reality. beautiful way. So there are many ways in which I hope that you will have a fruitful Lenten season this year. And then also pray for the absent breath. I'm all with you really in spirit. I must say that leaving Mount Sabia and leaving you at this moment and just for a time like the Lenten season is a real sorrow. but the thing couldn't be arranged in a different way, so just have to do it, but it's certainly not an ideal way of doing it, and as I say, it's a great sorrow not to be here during this time.

[33:32]

But in some way I feel consoled and encouraged by the way in which various members of the community have spoken. We have been able in Christ in the Holy Spirit to speak to one another about the year. is profitable for the individual soul and all that of course creates bonds you can imagine because the you see your willingness of course that has a has a deep inner echo in my own heart and how could it be couldn't be any different so and we'll um the lord is pulling us more and more together In that way, it separates us in the body, in the spirit. We are closer to one another than ever before. doing on the distribution of the songs for the Divine Office.

[34:52]

I think I will be waiting much longer to present it to the Prime Minister. That's the best thing we can do. [...] ordering of the Divine Office. So I think for this evening Fr. Rayfield and Fr. Benedict have planned a kind of collaborative conference. He was up to them as to how they'd work out the details. Well mainly all the work that has been done for today, all of it has been Fr. Rayfield's and Roger Brown's work. I'm going through primarily the report, which is written in German, and really writing an English, a very English resume of this report.

[35:58]

And I'm trying to present to the authorities alone, principally the private congregation of the religious, I don't know. But in any case, the thing under consideration is a new, weakly distribution of the sun. Very, very different from the one which we have here in our breathing. Now, this, so it has to be a question of my giving Father Rayfield's resume and Father Rayfield directing me correctly when I find out that I've made a mistake with this journal, but I'm also running a little journal. Well, this rearrangement that's been worked out between Fr. Rachel and Reverend Fr. was undertaken with an eye to shortening the office, but many other factors entered in in the course of this work that he and Fr.

[37:05]

Rachel and Reverend Fr. have been doing for the past several months. Now, as you all know, in the 18th chapter of his rule, St. Benedict says, We strongly recommend if this arrangement of the psalms be displeasing to anyone, that he arrange them otherwise, as shall seem better to him. Oh, and the orientation at the present time has its own arrangement of the psalms dating back to the days in the Marist congregation, because they adopted the Marist order of misogyny, they never got abandoned by them. So this notion of changing misogyny is one of the few things in the world that explicitly allows the attitude to change at will. But the problem nowadays is that the apothecary cannot change the world anymore because things have evolved chronically to some extent since the days of St.

[38:08]

Benedict. And in this new approach of Rev. Father Richel, there are roughly two points of repair. The first of these points is the grounds provided by modern work of all kinds. historical, exegetical, and so forth, for making such a rearrangement, a redistributing message. The second point of big tear is the grounds on which St. Benedict makes his own distribution of the Psalms. And it's principally this second point that's discussed in this report that's to be submitted alone, this second point of return, namely the grounds on which St. Benedict makes his distribution of the Psalms. Now, the point of departure for this rearrangement of the psalms as proposed here

[39:11]

includes, first of all, St. Benedict's principle of the weekly Psalter. The whole Psalter has to be a song once a week. There had been some discussion, I think, of having a song distributed over two weeks, or at least for secular institutes, over a month. I guess we have to forget about the heroic monastic fathers who sang the song of the soldier David in the ice water. From a monastic point of view. The principle facet of the point of departure from which our new soldier would be arranged. The second point, the second aspect of his basis on which our new soldier is to be built

[40:14]

This is the retaining of the 12 psalms at Matins. This, as we'll see, with regard to what St. Benedict found, is already a concession, because St. Benedict found 24 psalms in his Sunday vigils of the Roman years. These 12 psalms that we have at vigils would not, the order would be the present order, namely that Psalms 3 and 94 would not be included in this arrangement of the psalms at Matins. Actually, we'd be having 14 psalms or parts of psalms every day. And the third aspect of this basis on which the psalter is Guilt is the retaining of certain sounds that are repeated in our office daily. And as we'll see, the principal reason for this is the venerable tradition behind it, the tradition that annihilates St.

[41:18]

Benedict himself, at least in regard to some of them. Now, these sounds include sound three, at Matins and Psalm 94, the Invitatory Psalm, and at Lodz, Psalm 66, and also in Lodz, the Miserere, namely Psalm 50, and Psalms 148 to 150, the Laudate Psalms, at the end of Lodz every day. And it would also include all the Psalms of Confluence, [...] Now, as far as this – as these psalms – I forget exactly the German – that is concerned. As far as Psalms 3 and 66 are concerned, the introductory psalm of Matins, the introductory psalm of Lourdes, these psalms are not at the beginning of the Roman life.

[42:21]

Well, probably very few would recognize it. Of course, why should we not drop in the monastic office? Because they're not necessarily, they should not necessarily be included at the beginning of the monastic office. But that problem is solved easily enough. by concluding that these sounds are not long enough to make much fuss about. And since they have a venerable tradition, they should be kept as such. They don't add that much that much to be the pensing and servitudes of the office to make the exclusion of them necessary or even advisable. Psalm 94 is a different, presents a different problem because it's a much longer psalm. Other psalms could be found to add to it, to add to it as the psalm. then the problem of distributing the Psalms to

[43:24]

guarantee brevity, increased brevity, would be more easily solved. But this is a very difficult thing because sound metaphors is composed for this, or at least it certainly fulfills this role in the objects, and it's very difficult to find substitutes for it. And it fulfills this role of being an invited to a song traditionally. So again, the role of tradition, or the weight that tradition carries, enhances the rhetorical toleration of this psalm, 94, to be kept as the invited to a song. The other psalms, psalms 15 and 148 to 160, laws, words in Psalm 50 would be obligatory only on Sundays in the New Psalter, where it retains its traditional association with Psalms 117 and 62.

[44:38]

So it would be obligatory only on Sundays. And the rest of the week, only four Psalms would be obligatory at Lod instead of five, except that the wished could retain Psalm 50 throughout the week, but Fr. Reggio has lapses it to Latin and says, it's very interesting, I have done a Psalmus Congregesimus Omniti Quotis, and that is left up to the for the pleasure, for the fervor of the... And then it's the sound, which comes on, and then if the community is, for instance, during silence time, and the community wants to shorten, it's a very practical problem, and very... classical solution.

[45:42]

Thus, Psalm 50 is sage for one, where it has a place, while becoming a means of making the implants and substitutes a bit lighter here and there at the abbot's discretion. Psalms 148 to 150 would also ideally be kept every day, but according to this new arrangement, not necessarily. Psalm 148 would be, if the abbot should decide the psalm's Instead of one a day, instead of three, a group of three every day, the psalm 150 would be sung on Sundays, 148 on Mondays, 149 on Tuesdays, 151 on Wednesdays, 148 on Thursdays, 149 on Friday, and 150 on Saturdays. which we think that the group of Lanate psalms that began the blogs in one way or another, either individually or all together as a group of three. But again, that's a solution that would intrigue some writers.

[46:42]

It's a real problem in many ways to encounter all of these psalms. So that would be a solution for this group of three laudatic psalms. Now another question arises in this context, and that is, why not take other laudatic psalms, maybe the psalms in front of you, and put them in the last place of rites. We have 148, 149, 150, and we have 146, 147, and I don't know what else. of Saturday Vespers. And the solution is that the Mitzvah grew on Saturday Vespers. Finally, the final solution of the Mitzvah is that the end of life sticks to tradition. In a realistic way, but nonetheless real.

[47:43]

And this other solution of having even three short, well, not 12, I mean, three large artisans, which are not individually very long, except for column 148, which is rather long, and 49, which is rather long. This allows for some mitigation at the, again, at the discretion of the superior, whereas the other solution, which is the only side of investments, and duty, of course, of the side of investments, by having the artisans all together at one office, And so this other solution has been adopted. Now, for the Compton Psalms, the planning of the canonical hour, there is nowhere so perfectly realized as in Compton. The Psalms, in verse 4, this is the most perfectly planned of all the canonical hours.

[48:45]

It's an hour that is said in many monasteries and semi-doctors and so forth, so that it's best said, psalms are best memorized for use at the conference. So that for this reason, particularly because as a canonical hour, it's the most perfectly planned of all, psalms of conference are retained as they stand. Now comes the question of other repeated psalms, you know, present psalms. And these are principally the gradual psalms of the little hours, the Saturday psalms, 119 to 127. And I think I may have made a mistake, but I read Father Raphael's text. These psalms are not of their nature daily psalms since they begin on Wednesday. I suppose, and perhaps I read that wrong, but at least they're not of their nature daily because they begin on Tuesday. Perhaps because of this, since they're not of their nature daily signs, even in the offices set up by St.

[49:56]

Benedict, it is possible to consider replacing them with other signs, principally taken from vigil. But before going into this, this is what actually happens, that we use the Psalms 119 to 127 only on Saturday, so that the Psalm 118 remains at the beginning of the week, as the law, and in the Psalms 119 to 127, I use it for little hours on Saturday, and the Thus, these two traditional groups of Little Hour Psalms frame the rest of the Psalms of the Little Hours, which are taken principally from the Psalms of Vigilance. But before going into this solution, Fr. Rachel takes a look at the basic substructure of St. Benedict's Office. And this substructure of St. Benedict's Office indicates that there are two significant groups of Psalms for him.

[50:59]

And these two significant groups of psalms that he found already existing in the Roman office of his day, namely Psalms 1 through 108, the first group, which is the group of the vigils. Psalms 109 to 150, the group of vespers. And both in the Roman office and in St. Benedict's adaptation of the arrangement of the Roman office as he found it, or reorienting of the Roman office as he found it, the respective frontiers of these two groups are strictly observed. The vigils doesn't borrow any signs from the second group, nor does the second group borrow any signs from the first group. So these two groups remain autonomous, both in the structure of the Roman office as found by St. Benedict and in the structure of the Benedictine office as left as by St. Benedict himself. Now the other hours do not observe these conventions, but take their sounds from either of these groups, as aptness indicates.

[52:15]

And this this basic approach of two groups of songs for vigils and one of the vigils and the bar away from either of these groups of songs For instance, prying borrows from both these groups. The borrowing from either of these groups by the other hours of the office is a pre-Benedictine principle. That is, I imagine that it's a principle that St. Benedict adopted and adapted from the Roman office as he founded. Now, the approach of St. Benedict with respect to the Roman office. First of all, he treated it with respect, and secondly, he attempted or consciously wished to shorten it by means of the principle of selection. So he was interested in shortening the Roman office as he found it.

[53:18]

And this preoccupation of St. Benedict with reduction of the length of the office, and this is, he was, he was adapting a basilical office, the office of the Roman Basilica, of the Canons, for monastic purposes. And so he was, he was quite interested in shortening the office for his monks. This reduction through the choice principle is most evident in the way he treated the little hours. Now, in the Roman office, Psalm 118, as it still is, I believe, is divided into the 22 sections of the psalm, are divided into four groups for each of the little hours every day. So Psalm 118 is used on Sundays, And Mondays, probably Monday, is used every day in the Roman office.

[54:22]

It was? Now not. Now not. In the, before the formation. Oh, before the, right, before then. Now, now they have all the other songs in the laws. Besides 110. But at the time of St. Benedict, what it was? Every day, it was 110. 110. Now, St. Benedict changed his arrangement to the arrangement which we have now. But what's interesting to notice in the way St. Benedict approached the problem of rearranging the middle hour is that he placed so little emphasis on the importance of continuity that he breaks the continuity of Psalm 118, continuity throughout the week of this psalm, that he breaks this continuity on Monday at prime by inserting Psalms 1, 2, and 6 into the middle, so to say, of this middle hour structure of his office. And secondly, he takes psalms 1 to 20 from the Roman Vigil of Sunday, and I translate into English terribly now, which are 24 psalms instead of hour 12.

[55:41]

taking sounds 1 to 20 from the Roman Sunday vigil and distributing through the week, then through the week at prime, because the Roman vigil of Sunday was composed of sounds 1 to 24. And then... He also took signs 119 to 127 from the Roman Vesper sign group for the Thursday and Saturday little hours. So he picked and chose from either of the groups, the Roman group and the Vesper group of the signs of the Roman office, for his newly arranged office, and his newly arranged office arranged distinctly with an eye to brevity. The whole work of St. Benedict with regard to the ordering of the office is best illustrated in this area of the Little Hours, where using the Roman office as an example, but also as a point of departure, because he didn't restrict himself to the Roman office as he found it.

[56:53]

He develops it in the direction of purposeful selection and brevity, and this resulted in unburdening the two major groups of sons as they existed in the earlier Roman office, the unburdening of the Vesper group and of the Matthews group. Now, the grounds with which, the grounds that we have, that I left by Rachel, we have, were in such an approach ourselves. First of all, we have the example of St. Benedict himself, who shortened the Octus as he found it in his own time. Then we have the words of St. Benedict in chapter the 18th of his rule. And this, these words of St. Benedict constitute, first of all, a warning. to its own basic principles, but secondly, a creation, lest we consider the rule so literally that monasteries become museum pieces where the life of the past is presented to the general public under glass.

[57:59]

And that's a literal translation of what is contained in Padre Regio's report. I'm not inserting anything of my own. But that's basically our point of departure. We have as much right, so to say, to have that. We don't have as much right to do it, but we have as much right to want to do it at the same time. We don't have as much right to talk about the language of liturgy in our time, but we have as much right to want to talk about it. But what are the concrete possibilities? First of all, the concrete proposition as it's contained here is referred to St. Benedict's desire that 150 psalms be said every week, but also it has to be related to the fact of life that it's impossible to limit the number of psalms per week to 150 if one retains this idler

[59:05]

repetition psalm in principle that certain psalms deserve because of their aptness and because of the venerable tradition concerned with their use that certain prophecies deserve to be repeated daily and if this is the case if this tradition is to be respected and we respect this tradition and it's right that we should do so then it's impossible to limit the number of songs to exactly to 150. now you don't have the figures here uh probably they'd say once that at present we say one the 240. 46 246 246 per week and according to this new and more desirable plan you would say about 180. much more if you not if you have the parts but now we have a really 246 whole psalms.

[60:16]

Because you have every day the repetition of both individuals, then Lord of the Curse, 53 Ladakh psalms, three Komplan psalms, and from Tuesday and Sunday, every day nine psalms. Thank you. Now this second principle or this faculty importance and the venerableness of this repetition psalm tradition need not find us in the area of the little hours any more than Ajit Saint Benedict who did not retain, who did not himself retain the use of Psalm 118 every day.

[61:29]

Now applying this limited fidelity to this principle of repetition psalmody through the little hours, we would restrict psalms 119 to 127 to the little hours of Saturday. And thus the week would be framed by Psalm 118 at the beginning and the gradual psalms, Psalms 119 to 127, at the end. And the special treatment of prime which St. Benedict gives, would come to an end. And the treatment, given the little hours unsigned by St. Benedict, would take its place, namely continuous use of signs in Continuity, yeah. So that Psalm 118, which would be begun on Sunday morning, as we begin it now, would continue until Sext of Monday. From Noam of Monday until Noam of Friday would be parts of Psalms taken from vigils, and that...

[62:41]

Until Prime of Saturday. Until Prime of Saturday. And then with the Tourist of Saturday we begin the Gradual Psalms. So in this way also a return to the pre-Venedictine Roman tradition of beginning Sunday vigils with Psalm 1 would be made possible. Psalms 1, 15 and 17. Psalms 1, 15 and 17. 1, 2 and 15. 1, 2 and 15. for the, would be put into Sunday matins, and of course, the report is not all the way complete, but then the redistribution of the sounds of matins, and the general conclusion concerning the length of the mourning rites is that the overall length of matins and lords in the new arrangement is two or three misereres long shorter Friday, the shortest office is at the present time.

[63:44]

And that means a considerable reduction of the morning office. Yes, the second psalm, you have in the Sunday psalm of the eve, in the beginning of the Vigilance, And this part has its corresponding vision. In the best way, it's... And that is the start by taking all these psalms from the Roman order and make it to one psalm. And beginning Sunday, Sunday, it happens with Psalm 20, instead of Psalm 1. This, the whole approach, or the whole intention behind this Jew ordering of the Psalms for the week is to continue the approach of St.

[65:01]

Benedict himself, he had a precedent in the work of St. Benedict himself, in an organic way, in an organic way, including a deeper knowledge that we have at the present time of the internal structure of the psalms. And the psalms would be broken into scrollings that would be more in keeping with their Hebrew structure than with the sometimes arbitrary division of them that's either, I don't know, it's either said better or the wrong about this. The fact that the status of scriptural studies in the 6th century was not in attire of the same in the 20th, and for this reason, a much more intelligent approach can be made, which would drive to the distribution of the Gishin Psalms. Is that right? That's it, as far as... Maybe you have the possibility to conclude the part of the whole chart with the 40, 70 plus.

[66:17]

88 and 105. They are now always the last psalm of Vigil. In one day, 40. Now, today, we have no, we always... Monday, Wednesday, Friday, and Saturday. Yes.

[66:55]

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