tonight in a conflict between the guests and the community, but I have really counted on this little encounter tonight to speak to the community as such. And I wanted to just invite you to use the day tomorrow. We are at the end of the Pentecost season we have celebrated the resurrection of the Lord we have seen his glorious light and we now at the end we unite ourselves to that glorious hymn to the Holy Trinity, our full participation in the inner life of God, to which all this, what we have lived through in these months, that is the goal of it.

[01:15]

And of course this, the life of the Holy Trinity his community life we can see that is the one of the great revelations where of the of our Lord Jesus Christ he has brought to us we shall come and we shall take our abode in you so it has a this participation in divine life as a community character, koinonia, the sharing. That is the, I can say really, the essence of the inner life of God. In that way, one can say God is charity. God is koinonia, sharing, communion. That's for us such a wonderful, marvelous challenge.

[02:20]

I have the feeling that we can be grateful to God and join this hymn of thanksgiving to the Holy Trinity, to the Father, the Son, and the Holy Spirit. for all the great mercies he has shown to us and the graces he is giving us all the time and in a special way to us as a community. I had many consolations in these last weeks, especially a consolation to see Those who, by Father Andrew's leaving, were kind of left with the inheritance of more work, things like that, one can see there how the goodwill of the brethren comes into full focus just in and through an emergency.

[03:38]

That's the blessing of emergencies. We have lived from emergency to emergency. But there is a great blessing in them. It may hurt in many ways at the moment, may impose a burden. But still, if seen in the right way and met in the right way, it's a tremendous liberation. especially if it's met with inner willingness. It's inner readiness to be, to do that what our Lord said to Saint Peter. When you were young, you went where you wanted to go. Now that you are old, another comes and he girds you and he leads you where you do not want. you do not want, but as long as God wants and he is our Father through Christ in the Holy Spirit, then it's our liberation and it's our peace.

[04:53]

And every time I see that and realize that, and in a little conversation, whether it may be over the phone or whatever, is in a goodwill, you know, to do what helps the community as a whole at this moment, or not what I think, you know, should be done, but what is in the The Russians always call it sobornost, in the koinonia, in that feeling that the individual has by living together with the others. But our Dr. Stern here always calls the sensitizing people, you know, to the feelings. I wouldn't take that only in a kind of psychological way, but in a supernatural way.

[05:58]

What is sensitiveness in our, in a spiritual sense, sense of the monk? It's that, it's the realization of the koinonia, that is the essence of sensitiveness, that is the Holy Spirit as the census. So an important part of this is the review of life. And we worked on this. You worked on that. Various groups worked on it. And it has produced good results. We may not have still not have reached the full maturity in Christ, but we are on the way. People are trying. I only wanted to point out tonight one thing that's for the program of the coming weeks might be of importance, and that is that I think one should distinguish

[07:11]

and keep clear that the view of life is really serves this inner mutual sensitivity in the sense of the Holy Spirit. But that's the, and therefore it has to be, to a certain way, in a certain way, it has to be something personal. It cannot be merely academic or technical. Neutral, that is always a great temptation for us. We are inclined to escape, want to escape, not tackle. the personal sphere. If I speak here about personal sphere, I look at that, again, in the light of the group, because the review of life certainly is a group activity by its very structure, its very way in which it is being held.

[08:18]

It's a group experience, a group activity. But it isn't meant to be academic. It's in some way for the whole group what the individual does on election day, in a confrontation with Christ. Where are my dangers? And where are the graces, you know, for which I have to give thanks to the Lord? Always these two aspects, purification and edification, penance and assurance, contrition and boldness, daring, those things. And that always goes together. And that is what we keep, as it were, we keep stock of this, to please the conscience, but for the individual on the lecture day.

[09:25]

but for the group, when the group is together. For the neutral, you know, more, I should say, technical and academic of things of order, for example, how do we call one another, father and brother? What do we do? Should we always wear gray habits and rather maybe dispense with the black? Also on Sunday, make things more simple. Or how to keep simplicity in buildings, maintenance. Then the whole field of matters of worship. For example, tomorrow now we try to, just by way of experiment, to keep vig vigils. a certain way, changing reading or the imponer of a psalm on the part of an individual and with the community recitation, just to see, just to get the experience of it and see what it does, does it help spiritually in any way.

[10:47]

What we do therefore tomorrow is a character of an experiment. It's therefore then later on has to become the object of a community meeting. That I would call community meeting because there certainly also all the groups of the monastery would be interested. from the novices trying to profess and solemnly profess. It is true that that is a bigger meeting and therefore maybe such a meeting needs more preparation and organization. Maybe also needs a capable chairman who is able to sum up things and so fast, keep things moving or something like that. That's also possible. Or, for example, singing. Or how often do we have a Byzantine mass?

[11:50]

Things like that. All these questions have certainly to do with our spiritual life as a monastery, as a group. Everything and anything we do is really for that purpose. It isn't a matter of we couldn't call and shouldn't call that review of life, because the review of life is and has this inner character of a civic renewal in the spirit. It's of course not necessary to have every week a review of life. and we for all the groups, and that's another question. But if we have the review of life, then let us keep in mind that those things that are important for the spiritual life, not in the sense of organization, you know, and of doing it this way or that way, and in a technical or how would you call it,

[13:04]

way but the view of life. The name review, that means in itself, means this, stopping and raise the conscience, taking, you know, a consciousness. But of course, of the group as such, the group, either the novices together or the trying to profess together and the solemnly profess together, these natural groups that are there in the community structure at this moment, they get together for this inner stopping and looking. That's what review involves. It's a stopping and it's a looking. And stopping, what does that mean? Stopping is always, stop doing what we are accustomed to. That means then, stopping means and implies always a willingness to change another direction.

[14:11]

If a car, you know, is driving along the road, it stops. Either one wants to make sure where one is going, see which direction one is going. Therefore it involves that, you know, that review, the very word review, this kind of review. That means now we have to let things, you know, what I have on hand and what I should do practically now at this moment, I stop thinking about that, I think, you know, a little and try to draw the fat sheet, you know, of what I have done and what we have done as a group, you know, together. So it's that style, always in this willingness to, in the spirit, as I generally said, always in the spirit of metanoia, you know, possible change of mind, a new appraisal,

[15:13]

of weighing, but the things of the Spirit, therefore also in a new light, the light of Christ, the stopping is really entering into the peace of Christ. Hence then, in that, not taking things for granted simply, not just improvising along, but with the inner tendency to a deepening. from the periphery to the center, and from the center, looking again, new appraisal. And that will be expressed in the word review, but then it's the life, review of life, that means the life of the Holy Spirit. And the life of the Holy Spirit as he works in the group, And therefore, we have then in the condition in which we are, we have always these two aspects, two basic aspects, that of purification and edification.

[16:19]

The purification, you see, the obstacles to the working of the Holy Spirit. But in the group as such, And, for example, now what kind of things come in there? Of course, the various, for example, in the monastery group as such, for example, as we have it. composed of various groups. There is a farm group, there is a group of the school, and so on. And of course there, for example, what is important for a community, what is, say, Also in a positive sense, for example, the contributions of the group that works at the farm, or in what ways they are maybe an obstacle to the Holy Spirit.

[17:24]

Things like that, you know, those things, they really touch the community life as such. For example, also always in Caritate and in... a positive sense, but also the working or the activity of officials. To my mind, something that can be and could be presented, you know, to such a revision of life, because very often the community in their spiritual life is affected, you know, greatly by those who have a public office. Because a public office means and has its effects upon the community in every direction. And that includes all.

[18:25]

Includes even the superior. There is that possibility, you know, it is absolutely clear that in a, I say, it must be of course a thing that is born out of and carried, you know, by mutual love and respect, you know. But there might be things that concern the the activity or attitude or doings or ways, you know, also of the superior that in a loving way may be discussed in the circle of the songs and also in the presence of the superior. Then, as I say, others, you know, what other officials do, you know, in many ways affects the life of the community.

[19:29]

Therefore, I don't see any reason why also other officials shouldn't invite and say, now maybe in less than a day or next week, you know, let us, for example, put and talk and speak about the activity, you know, of the, whatever it is, the cellar or whatever official there is in the, in a community who has responsibility for community activities and whose way of doing things affects the inner workings of the community. That would belong to a review of life. But of course, that's not the only thing. There's also always the individual. Because also, the attitude of individuals may, at certain times, affect the community as such.

[20:39]

And when and where that is felt, Yeah, this possibility must be there. It's always a kind of cause of a risk, you know, for the individual to kind of expose himself to the judgment of others, you know. It's like kind of putting the head on the block, so to speak. But then that is not, I mean, we are not here for a massacre, you see, but for healing. It's not the guillotine, you know. What is that inner, constant inner renewal? Dr. Stern here says in this very interesting comment that he has put together on the various points that were put together about the revision of life, he said meetings should be group-centered. So I think that the focus should be on trying to get individuals to become aware of how they are interacting in the here and now.

[21:47]

That, of course, is a very important policy. I think it's absolutely right. Such a meeting, if it is really considered as actually now at this moment an active taking over of the Holy Spirit, in the sphere of actual interacting. In itself, it's a wonderful, wonderful thing. Of course, those things cannot be forced, they cannot be made, but they can be prepared simply by envisaging such a thing first, and not thinking it is completely impossible. And therefore he says, rather than simply discuss problems which happened yesterday or are anticipated to happen tomorrow, there might be an attempt at keeping with the present moment in the group. What is happening between us?

[22:50]

Who makes us feel most uncomfortable at this moment? Do we feel a lack of cohesion here? What is the reason of this lack of cohesion? Maybe we are too frightened to talk about the conflicts which exist between us right now. And then he says, if we would not live for another hour, how could we make this hour a meaningful experience? It's exactly, that's of course on a high spiritual level, that's on a monastic level, it's eschatological. and therefore puts us on the spot. I mean, that's what the monk has, he dares to expose himself to that final encounter all the time in what he's doing, so also in this kind of interacting, see, as a group. So there are, therefore, many things and topics of this kind that could be as a thing, you know, discussed, which, as I say, as always with object, first of all, the group as such, the Holy Spirit working in the group.

[24:12]

That is what one can see so clearly. I mean, if we look at it, you know, at our position, see, here at Mount Savior, and we compare that, we have this, you notice we have these groups of clergy, and most of them are young. Monsignors are rare, you know. There are some of those too. But there, you know, I mean, if you compare, I see that. But for example, today, a young priest in a rectory is up against, you know, and the possibilities he has to reinforce, to reestablish, restore, his spiritual life. And then I compare that, you know, with what we have here at this moment.

[25:20]

It is the difference is absolutely is fighting. For us because, to my mind, we take it too much for granted what we have. The freedom we have. We don't have the bell ringing every time. I mean, not the bell that calls us down to the parlor, you see, We don't have the complete, so generally seen, this complete stalemate between persons. Absolute stalemate between persons. No communication. Orders, finished. No communication. And no, therefore, possibility to kind of get into a living experience of the Holy Spirit as koinonia, as a community realization, feeling as a bond, the perfect bond as St.

[26:27]

Paul calls it. Yeah, my, we should really remember that and be grateful, you see, and say, We give thanks to the Father and the Son and the Holy Spirit for this possibility that we have here. We all realize we are not perfect, but the structure of our life, the general layout of our life is so that we are free for the Spirit, individually, and I say it again, as a group, I don't know anybody in the world, you know, to compare with it. It isn't, you don't have it if the community wants a school, you don't have it if half the community or more is out in the parishes, you know, over here, so on. You don't have it where you work, you know, for a mission in Africa or something like that, you know.

[27:30]

Or in any kind of apostolate, you don't have it. Our life is really in that way, really in a unique way, the image of the inner life of the Holy Trinity. This holy conversation, as we have that in the beautiful icon, I think it's still down there in St. Peter's. where these rublos, you know, these three angels, and that complete peace, but this inner sharing, that is what the community is for. And to say it again, now we have means, you know, of doing that. We have community meetings in which, let's say, the objective In that way, organization of whatever you may call it, you know, matters of a common life can be discussed.

[28:37]

We have the review of life where the group as such can really go into its depth and experience, you know, that unique bonds that now, where two or three are gathered together in my name, now there is the Holy Spirit. There I am present, the curious. We have the possibility of in a lecture today to make that stop and have this confrontation with God. We have the possibility here and there as the commune, as the occasion of us to come into contact with this person or that confrere in a deeper personal encounter. All these possibilities are there. And that is certainly is a wonderful thing.

[29:40]

It all culminates, we know, in that community that we have around the autumn. Still in this point of the enthusiastic year where the spirit and the body kind of meet one another, are put before us ten layers in the earth, in unity. Without the spirit, the body is dead. He spoke about that, he started to speak about that just some days ago. If we follow a little the meaning of the first part, so in the New Testament,

[30:49]

Then, of course, we realize that the word sober, in the New Testament, can have the meaning, for example, of the dead body. The dead body, or we call the corpse sober. And that is a meaning that should not be, that is not to be forgotten in the New Testament context. But naturally the very meaning of soul, body, is animate, living, body. And then either in opposition to the soul, or to the very response of members, or the sole indifference to, in opposition to, the blood, which gives life to the body. So in the Torah and in the text, we have in a human connection with the last soul.

[31:56]

This is my body. This is my blood. Now, just in this situation, this context, the word body and the term body takes on risks. The variety of meanings, the dead body without the blood, At least, as we see right away, then, the body sacrificed, the body given for the life of the man. And, I naturally also, the body as unity, as Saint Augustine explains it in his Eucharistic sermon, and then, as the body as the instrument or the means of the manifestation, essential manifestation and place of a human life.

[32:59]

The medium, so to speak, of human experience and of human thought, as the instrument or organ of man's action and activity. So all these areas turn to death and life. And during the end of the riot, all these meanings are gathered together in the world body. And when I think about it in the New Testament, I think it would not be, and not quite reach, the depth of the revealing words Coming onward, sacred, inspired terminology of the New Testament, if we would consider it worthy, if its application might have a dual church, just and only as a single as a likeness.

[34:06]

Just as the body, the church is a social organization, where various people are united, the same either on law or on organizations. Just, I mean, so Mutante Futante is also the body. And therefore the church is called the body. It's so important, I think, to realize that in the New Testament, the Church is not simply and only called a body, as we would speak today of a social body, meaning this or that group. But let's always think of the Church as it is the body of Christ, the body of Christ. There is the emphasis, there is the emphasis. The Church, I think one could say that in trying to follow or to express the meaning of a New Testament.

[35:15]

The Church is body, because she is Christ. And Christ is body, but for the Church, because he wants to be in the Church. So Christ is the body, and this body is the instrument of his suffering, and this body is the instrument of his death. Why? Because then, through him and through this body, Christ dies through the baby, that this baby may be covered together out of this virgin, and connected in one spirit, then, as it is in God, worshipped the Father. But Christ's becoming man is immediately, as immediately, almost known, without a social meaning.

[36:20]

The body is manifest, Christ's manifestation as such. as head and members, right to head. Also then, say, we consider Him in a historical way as an isolated individual. But it's so important that we see and realize that we cannot, theologically, never consider Christ as an individual. And we can never consider his history simply as the history of an individual. His death is not the death of an individual, nor is his resurrection the resurrection of an individual. It has many contains in him through and in his body. All those who are born, all those who are in it, all those who then with him dull, and wise with him and me.

[37:25]

That is so important when we read various quotations of the Old Testament, and especially, as you know, it will be an instance of seeing them all. We consider reading the first following instance of the chapter. Maybe for you, we could just also, in these days in which the Church is meditating about this mystery of the body of Christ, just to read it, perhaps, this 12th chapter. Then, to others, it is Romans 12, 15. We may meet a warm body, but how, in Christ, is her blueprint? Since we are identified by the name of God, we are one body in Christ, and each one a member of theology. Christ, therefore, is the head.

[38:28]

He is the constitutive element of humanity. He is, as head, as every head is, the organizer, the newborn of every body. And then it is the Lord who is the guarantee of the unity and her body, because He is, as the body, the center. And He is, according to Colossians 1, 18, He is the head of the bodily church. Or Ephesians 5, 13, we are members of Christ's body. of his pleasure and of his home. For Colossians 2, 19, from him does the whole body through joy derive its work in God. or in a better and fuller way to say, my dear Richard, who of sixteen rather are we to practice the truth in love and so grow up in all things in him who is the dead Christ.

[39:51]

For from him the whole body, being closely joined and knit together, To every joint of the organism according to its functioning, in due measure of each single part, derives its increase, to the limit of itself in love. So then is the building up of the Word of God said of the ministry of the service of Christ. Thank you for the building up of the ordainment of Christ. We in our limplest bodies body and flesh on his flesh, born from his body. And he is, Deuteronomy 5, chapter 3, he is the Savior of his body. So, what I'm going to say in this context is just this, to call our attention to this, the word body, in its application to the truth.

[41:02]

is not just a delight, a word, a figure of speech, with more or less the same validity comes to question our theological worship. The evidence for the physical body is that organism has one soul, and there is one substance. But the Church of Christ does not have one soul, does not have one substance. But in the Church only are born individuals and persons, and we don't know our personal planet. Therefore, this bigger speech cannot be taken more seriously. Surely, if you approach the meaning of the word body from philosophy, yet, but if you approach the meaning of the word body from anything above, in a way it is different to us, given to us as a reality by the incarnation of the Word of God.

[42:10]

who took on God, and in His regard for us and those, and in Him and through Him, we are God. And if you think about it immediately, dimensions open up, you get perspectives in depth of the spirit of theological insight that you cannot possibly get as long as you are stout-eared in a philosophical, and therefore inaccurate, and therefore instinctively biocanonical treatment of the soul. share the same context, go with a certain bias, distrust the same bias, don't take it too seriously, then we may really miss the point that we do. So we should see, for example, unexplained inequalities not only from the philosophical point of view, that I would be so interested, but from any kind of, let us say, merely theological

[43:16]

I am speaking about that so that we may realize for our own life as a community, the inward way of being evolved, and so that it becomes clear to us, because it is evident, We, as a community, now we are struggling on these hills here for about thirteen, fourteen years. We have stuck together, you know, and we have together overcome great difficulty. Now, since our buildings are regular, there's a monastery, and there's a kind of definite picture, always, let us say, architectural form of a community. Now the question comes up, are we just individuals who stuck together in difficult times?

[44:18]

Or are we here to develop solidarity of mind? It's so strange that, especially in our days and also in the realm of religious life, we can find that very often, especially where religious life is seen more in the light of what we call the act of love, of the apostate, of the accomplished. It is really true that the common facing of and the achievement of the community constitute a certain bond. But is that the bond through which, through the way, the community, and in which the community really lives, as the body of Christ, better as the Christ's body,

[45:23]

That's the big question. I think that this solidarity of success, as well as the solidarity of the sufferings and sacrifices, are not on the horizon. But it's the solidarity of alignment. I would say it's the solidarity of hope. It's the solidarity of love, which is lived within this group which really, then, is the crown of all this, which really is the thing we live for. We could easily be in a group in which Father Solon's soul is a larger, still larger, Father Solon's soul is like Wolfgang Finanzen, Brother So-and-so, you talk about Tom Smith, Brother So-and-so takes care of the health insurance, research professor of technology or something like that.

[46:31]

Why all these things? We are a group of successful people. And we have worked hard for it. And working hard for it and the success, nor create a certain certainty, a certain togetherness. But the solidarity of life, the actual solidarity of the day-by-day living, may not be achieved at all. Everybody may live for his times completely as a rugged individualist. And he may live in the world of Spain for his times, and not only lives, being his influence transformed interiorly by the fact that he lives with our sons, daughters, all our families, many of our communities. But he pursues what, then, he is successful in it, only as a violin.

[47:37]

And we all say that now at least we have success in this way, that we have strong people here who put us on the map. But that is not the story that I build. If we consider the meaning of our vow of stability of health, then we immediately realize that that goes directly Let us say the companionship of sufferers and the companionship of success, individual sufferers and individual successes, they all constitute any kind of basis for the stability in the family. Stability, as I pointed out earlier, is thought conceived on a cognitive level. Their stability is conceived in this line, that the Church is essentially not an organism to spread, make a living, not an organism to get many people into way of salvation, keeping the Temple mountain, but that the Church is quiet, the Church is quiet.

[49:01]

And therefore also the community is Christ. And then when we think about it, Christ is our commonality and is our common section. Then we are in a meaningful sphere which is beyond sacrifices and success and achievement. But pay is something that we need absolutely for the good sake of our own safety. This is the thing, you see, that we also have to consider when we meet, for example, in a married life. I, husband and wife, get together in order to live their common life. and continue to live their life as one body. And then, of course, our Lord Himself always uses, when He refers to this, all relation to the Church.

[50:09]

What is this relation? We say, of course, He is the In, we are the body, and that way. But He says, but why whom? And the Church, but why? So what is there of this solidarity? One can say the solidarity of, and to speak that way, of the male and female, that means of love for love's sake. That is no mere purpose of a man's life. And as Schubert states that clearly, not only in his theological abstract terms, But as soon as we translate it, you know, into terms and conceivably on the level of our daily knowledge, the way we face one another, the people we are here together, we have also a new dimension opens up. We hear together, certainly in October, we discover anxiety of every individual on who is who, or who will be who.

[51:20]

Who will we have when we are in the car ourself? The purpose we live for, to be. And therefore to approach in community, or to approach from community relations or relations to others. with this preoccupation of who will be whose, which is not in line. It's a line of achievement. And that is not a line which anybody who leaves can remain with, individuals. But, of course, it encodes, you know, two mediums, you know, to being together, the mediums from person to person being together. Now here, real and explicit, in Christ, they've come and gone, as Christ is in God, as Christ is gone, and therefore Christ outrunning them. And of course, a completely new dimension opens, for example, the dimension of understanding.

[52:27]

The dimension that Saint Benedict puts into his written form, well, it's not the carrier, I was taking on, it's the carrier woman, I wasn't the carrier woman, I was the... He didn't understand. The inner, let us say, adaptation, in the just, in this mutual respect and love, as it is, for example, has to take place in early Melville, I was convinced, why would you have to adjust to modern life? In the inner, in the innermost depth of that personality. Why? Because they are living together. In the Christian sense, what is it? What's the meaning? Salvation. It is the common worship of God. And as the Church says so beautifully, Why do a man and a husband get together in order to offer him a glass of wine?

[53:32]

And that is the meaning of a children's lesson, in other words. If we get together here, we meet one another. And we meet one another with this idea that our meeting, that our exchange of thoughts, our exchange of the holistic, as Klein's going to do, is Then we may more fully play with loving. Then it gives immediacy to our mutual aptitude to completely different God. Then it gives that also of mutual, or I can say, of mutual enjoyment, of warm, glowing, In other words, the relation which Christ himself proclaims as absolutely essential and quite right is the relation him to establish, that he is the bright moon and we are the bright.

[54:34]

That he is, therefore, laid down is not for us. Instead, he hangs low. So that in him, through his naked body, we may be free from sin. Then in his dead body, in his death, we may recognize our emotion, our joy. But then, then, in his resurrection of his body, there is beautiful thinning of the resurrection of the cerebrum, which involves healing the body. In the glory scripture, Ephesus, and he instead of what does he do, he shows his body. He impresses the fact of his body in us upon the design of earth. Why was he doing that? In order of earth, in order to shout it into the ears of the oxen, you are alive.

[55:35]

You will come alive. You are not living with God, therefore He will listen. You are living, and it's in our community now. We are, in that way, even monastery are, what another's like to you and God is. And that is what even Russell Sheehan, that is what the Holy Spirit wants for us. And therefore, in aligning with these, in that meekness, in that patience, in that spirit of understanding, that inner Holy Spirit we should embrace, we then let in the Holy Spirit to transform the body, make it a living body. Without it, you realize that we would be dead. The greatest sacrifice is made at the prayer, to away from an untaken thing. The greatest sacrifice are the individual training, achievements and all, all that not a living person.

[56:46]

The living body is only then being achieved when we turn without any ambitions. And without any preoccupations of inferior success or whatever, turn to one another in that mysterious view that is below. able to describe the intimate relation and depth of the Holy Spirit as white and wine-blue. In this sense, then, Nethers, where they begin, you know, always begin, and also now, this new part of the ecclesiastical theory, Nethers begins, and Nethers lives, and it constantly continues on that line. We've made, you may realize, we've made many attempts, you know, and in this last month we have made countless attempts to move also as a group, to express that we really love it.

[57:48]

Now, these attempts may be some more successful, some less successful, But wherever we are, we'll be realizing that it's destined to be. Ride along to Christ, to preach the meaning of community life. Then we take the successives, and the feats, we take them in patience. We always rely on it, experience it often. For if there is there, Christ is there, is with us, we are country at this moment, we are his body. To be made of organs, we lay them to the consulate and to the library. It returns, doesn't matter, what we don't do and [...] what we don't do The inner meaning of this, so deep, so sublime, so sensibly born of the Holy Spirit, would be destroyed.

[59:04]

Praise God, who to all intuited brought us forth into a large place. And let us pray that God may always be with those whom he has brought up and whom he keeps and establishes in the complete steadfastness of his love. I now hand it to us to cry and say in his body, I shall be here, so that I may go away with thee. Say, the question of simplicity has occupied our minds. In here, we awaken to a mandatory or so, in an impractical sense, and I don't want to

[60:13]

in turn to encounter practical consequences. But just let us try to search a little and to make it clear to ourselves what true simplicity may consist, because it is evident there is also no more simplicity. We define simplicity first in opposition to multiplicity. Multiplicity means the lack of unity. Simplicity is unity. People who are torn to pieces by the weight of identity are attached, let us say, by many lords, who at the same time, in life, in war, weak, deep, dominant at all, they evidently get drawn into the world of multiplicity.

[61:41]

the multiplicity of life, and God's those who lack a dominant principle, who lack a real goal. Of course, there are many goals. People are in their actions and in the building up an organization of their life. And our lady, my great and violent, goes as the scholar. Yes, the scholar has a feeling. And this feeling is the kind of center of its existence. And he always sees things in relation somehow to his field, how do they serve in progress and development of his knowledge, his research.

[62:55]

A philosopher. Here are Joseph Grip. A happy married couple was one, of course. Everything was related, but one thing only set it in motion. Somehow or the other, a philosophical problem, as far as it took place, had been in some way found in its capital. But there's an art that's meant to be steel man-like, Mozart, absorbed in his creative genius, mutable genius, finding and healing, feeding, shocking, vital, non-stopping, if any possible, in the impossible places, and get them down on papers. One thing then, what we say, makes him tick.

[63:59]

And still we ought to re-accomplish that ought for such a life. We may need in some way all their lives, and may in that way ought to present a certain unity. Still we wouldn't say that such what we would call an external goal would be for them least of the problem of simplicity. You take his life, the organization, the meaning of his life. There may be many themes, for example, in a man like Mozart, where I say not really on one side the content of this, it's musical sin. And then comes right away for us, as human beings and as persons, comes the powering of the personalistic person of the object of honour, and the unity and the simplicity of performance.

[65:10]

Then it would be for us, we can think about how to improve these things, such as carefully so that they may remind us of the very first layers, you can say, of humans in us as human beings. They are being forgiven. who live, for example, on a very slim denominator of warmth or unity. That is, they live out of imagination. The interest, they live with imagination. And imagination then wants to be fed. Unfortunately, as has been done in so many cases, it's so easy to have a television, feed your imagination, all the time, and in that way you can organize your life in a way that you simply go from entertainment to entertainment, from one sensation to the other.

[66:23]

The other at the end may say, oh yes, I'm living a very full life. When we look at it a little, see on the way, I believe I have spoken it live, you know, the chalice of life, kind of, filled, filled evidently with multiplicity, another word, multiplicity. And the meaning of that, of continuity. There is a sort of section of impression But this essential argument is not yet naturally this unity of simplicity, but they are evidently people who have been drawn again into this murder, love, loneliness, and drama. Because what didn't end will stay. of a hundred thousand things they have seen.

[67:25]

They may travel over the entire globe and every sub-continent, another continent, you know, and get all the attractions, the lions this year, and go to Mont Blanc the next year, you know, and Belgium, and Caribbean, you know, the other ideas. So, that is simplicity as opposed to perversity. But simplicity is also opposed to complexity. I follow here a little around the earth, going in the right direction, going into a very nice chapter on simplicity in this book, Transformation in Christ, which I'm sure you all know very well. What are the complexities of life?

[68:26]

And we are, today as human beings, we are highly, I think the majority of us, highly complex. What is that complexity? Simply a very vivid self-consciousness. But a self-consciousness which is mingled somehow, which is covered by insecurity. and which then, as he tried sometimes, violently, to break through into the realm of security, out by the shorthold of some kind of simplicity. We call that, you know, our trying to deal with complexity, our own complexity, by some kind of simplification. reach simplicity by a shortcut.

[69:26]

There are many kinds of those shortcuts, and we know them. For example, before man in the last century, the, uh, the unending, uh, the riot, per se, over building, the complexity of its material world, of the physical world, Then, may I try to say, it may never be to reach simplicity from below, by a short cut from below. This short cut from below, for example, is built in the form of a barrier we may call primitive, simple, materialistic, and the philosophy on the culture of life. I've just indicated that I can be an archer.

[70:30]

The shorter I would call it from below, that means an approach to the richness and the width of one's life, simply and utterly, and same for the category of qualities. That was said a few minutes ago. But a century later, it will also be full. It greets those certain philosophers. To them, the key to reality was what we call the kratos, the atom in the original, primitive sense of the word, the sense it has in modern science. And then the whole world is hidden. You know the various combinations of the same object in qualitatively the same manner.

[71:32]

So there is a Schmorka to reality from below. There are also Schmorkas to reality from above. what we call, for example, the role of supernaturalism, supernaturalism. This thing, sometimes misunderstood, can become such a shortcut, an oversimplification. Maybe one is too lazy, or fingers, you know, the obstacles too much to search out a solution, for one's life problems and one takes refuge in a natural feeling. In that way, for example, people, or sometimes I mean company, solve a problem of life by choosing the spiritual light.

[72:39]

People can tell me what I have to do. There can easily be a shortcut, really, in oversimplification. Try and attempt at where to catch the knot of complications in one's life by some kind of an oracle, or what we call a being's explainer. Machina. So these complexities, you know, which lead to those shortcuts, many of them, were his attempts to try to find their own shortcuts. For example, to be back walking through the stonastic platform was a kind of a shortcut to be out of the complexities of life, to be very careful

[73:42]

Well, there are these complexities, you know, that sometimes prevent us, or often prevent us to deal successfully and clearly, as we would say, in a logical way. But by logical way, I mean realistic way of dealing with the lovers of the moment. Let us say, the inner law of the situation. What prevents us from dealing with that way? Maybe some will express that because of our complexities, so often we are perplexed. We are in a quadrant, which is, of course, the opposite of simplicity. This is in its connection with clarity, the quandary of its perplexity.

[74:51]

There we are. We are willing to expose ourselves to a simple, inner loss of the situation, the inner truth of the situation. Because we are so preoccupied. Preoccupied with ourselves. Preoccupied with what we cannot do, what we think we cannot do. Or preoccupied with our social image. What kind of figure we cut in public in this situation. And indeed, with this enormous public situation. So therefore we are then not able to see and to evaluate objectively the realities which survive. And then problems and complications arise.

[75:56]

Somebody will believe me very strongly, I find somebody is very nice to me. But then I know that I'm a very good person. He's nice to me now. Maybe he just wants my money. And all the love to pieces. And so in life, I'm pretty sincere. I lose the love of the situation because I'm afraid he only is nice to me because he wants to take advantage of me. and therefore I put up enormous kind of distrust keeping away. So many of us, we are warped in so many ways, torn apart, divided and failing, deprived of objectivity. And especially when we are, by nature, reflect, self-conscious,

[77:03]

and register, while trying to register, first our reactions to them, before we may even let the thing as such speak to us. We get stuck on how many people do that, do that. If we lack too much tools, they'll send them, and they will constantly launch in their own reactions to them. instead of giving up and sitting here. That is, for example, at the root of things, one of the roots of racial conflicts, which are mass hysteria, wrong self-consciousness, wrong self-evaluation being stuck in my instinctive reaction. and taking them in order for the manifestation of the absolute illogos of my entire being.

[78:10]

Sometimes also one loves complexity because one misunderstands and hates complexity for death. It certainly is illegitimate. There is great temptation of the Germans Well done. Still the forget-allman seems to stand. You know, I told you, before I knew all the answers, the journey was a bottomless profundity. What have you learned, Edmondson, of bottomless profundity, my dear? But there it is, see there it is, there it is, that all a one kind of progressive, which fears sometimes of God, may be then violently established to combat the witch of God by some kind of the short course.

[79:21]

But then there is still another way, sometimes stated for simplicity, but isn't really what we mean in the Christian sense by simplicity. And therein we want to underline the simplicity of poverty. There is a simplicity which is based on poverty, impoverishment. Or when I say the root of it, it's the simplicity of knowing it. And there's the simplicity of will, the simplicity of pure and perfect reality. And in between, with the biomaterials, multiplicity of potencia, more or less than organized and So is the simplicity, for example, of a primitive man.

[80:23]

Simplicity overtakes simplicity and leaves simplicity in the sense of a lack of differentiation, a lack of meaning, a lack of fullness. Primitive simplicity, hence, I am switched aiming forward at the expense of depth and of force. It lacks certainly, and that is a redeeming fact, and it lacks complexity. And we will try to get away from complexity very often, as claimed into primitive simplicity. But then again, I would call one of those shortcuts. Because one cannot be a long-lived neutral to escape complexity or overcome complexity simply by exclusion of the wild, simply by a kind of artificial limitation to the thing.

[81:40]

Again, it's the wrong simplification, the wrong kind of simplification. But then when we come to the positive things, I think of what we have said you can already know, not in any way proceeding here as a philosopher, but only in order to get, in order to stimulate our thinking of this. We cannot wear the wheels of what we have sinned. The lack of simplicity in us, in man, it's based on the fact that there's something wrong with simplicity. It's a loss, and man has sinned on himself. And I think I would say that there's only one word for fallen men to wage simplicity.

[82:47]

Now, you can see that here in the New Simplicity has a theological pattern, in the sense of the Theology of Indemnity. And this, in Tomorrow's Epistle, takes that golden advice. which, when taken and understood and seen in this sense, leads us, in some sense, into the right direction. There it is said, and that certainly is an imitation to simplicity, when we are asked, cast all your burdens upon him. Cast all your burdens upon him. because then we're learning through being characterized by complexity, the complexity of Thorn and Beryl, certainly not a philosophical term, but it fits, I think, perfectly into our context.

[83:59]

Learning certainly is complexity. It's a life of simplicity. Where does it come from, some kind of inferior thought of the variety of life, the insufficiency of myself, the demands that come from the outside, and which I'm afraid I will not be able to meet, or that more or less than in my mind, this state, this energy of feelings, of anxiety. And anxiety lends itself, you know, to that it multiplies, always multiplies. The inner, the inner tendency to multiply, to lean away from simplicity. but the simplicity of depression comes just following your worries upon him.

[85:01]

There is no other way and the anxiety of a scared thinker and a threatened individual into another association, him, he, he, the one who's been done. We are before whom we as men, walking before Him, we are sinful. I think that in this whole program, to get into see, get into view, the idea of simplicity, one of the, and therefore also of the Monastery coming, one of the key significance is that the Old Testament In Genesis chapter 17, the first verse, where God invites Abraham, Abraham suffering, he is an image of simplicity.

[86:05]

He invites him and says, Conduct yourself before my faith, and means it. Simple time in the sense of perfect and then in a sense of completely corresponding to God's intentions for me, to God's image for me. Very simple, isn't it? Conduct yourself before me, or I should say walk before me. But the essential thing in this walking is conducting oneself, that means taking up oneself, and as if we are replacing oneself, or as we say in the school, confronting oneself with God, before his faith. We walk before Christ, and we see perfect.

[87:10]

You see there that there is a concept of simplicity, the Christian concept of simplicity, which is ruining our simplicity of participation in the simplicity of God, and highest actual richness of being, which is beyond all division, beyond certainly all contradiction. But still not to the point of being a dead is the only word we have. Intergalactic, we call it sometimes. It is said to remember a planet is more simple than a star. An animal more simple than a planet. A human person more simple than an animal. body man, the human person stands wise in its inner truth of its being as a man.

[88:24]

For this is of God's. Man can only be, when he follows this invitation of God, conduct yourself before one's place and be simple, perfect. Because in that way the human person outs and misses, transcends itself. It's an eye which deals directly in theory of ascension, conformed with his ideal in thought. And that thought, the love of God, he comes. Thou, there, is our simplicity. Remember of this simplicity of God's, Thou. In this sense, you realize, by the way, that when we get into this point, the opposite of simplicity is sorrow. Sorrow of the stomach, which just slightly twists

[89:34]

the divine world, so as to pursue its own purpose, and in that way seduce each other. In the end, we also seek, near and wide away, this subtlety, this lack of simplicity, I mean in the sense of salvation of our soul, which is groundless based on pride. On that basis, I am very long-stuck. And there seems to be the root of all complexities. It is, one can say, what are complexities, but the syndrome that hides from the divine world, the divine presence, the divine glory, so that God has been called to search for heaven, who thus deceives himself.

[90:35]

Heaven, where are others who are in heaven? He tries to save the situation by using it frequently to protect against what? Against being encountered with truth. And it seems to me always that he believes and stands as a symbol for all those gadgets, gadgets, behind which we are. Our excuses, our self-justifications, our false promises. And we also then realize At the end, is that only the encounter really with love? Then see if not all, and therefore goes out and looks.

[91:38]

Apple, where are you? God's hour then looks, as later on the word of God reveals, and becomes man, as the good shepherd who looks for the sheep. That's it. Love then gives us, is able to give us simplicity. The God who leaves the 99 sheep to look for the warmth that was lost and he takes of that the beautiful thing of tomorrow's gospel, takes of the power on his shoulders, and carries it on. And it seems to me that there is the key to simplicity. And that is where pure simplicity meets the divine of the simplest.

[92:40]

I say to you, there shall be joy for the angels of God upon one single doing hence. And what meets the simplicity of God's redeeming love, that meets the simplicity of human beings.

[93:04]

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