makes him, and by our brother Lewis, has him as patrons, of course, that he is, now let's call him a soldier of Christ. And in this whole, of course, status of the soldier is so important, is that the soldier is in a status in which he... now has sold his life, forgiven his life, surrendered his life for his country and for the Lord of the country. And in that way is geared, so to speak, also to and tuned and set that way to lose his life. He is in some way, by taking the oath, he has resigned, so to speak, to the right of, say, to be the lord of his own life.

[01:14]

That's the characteristic thing of the soldier in that way. The soldier, of course, is a special... status and emergency status, so to speak. The war and the warfare is the kind of horizon and the setting through which his life is patterned. And that, I think, is also true of the monk. The meaning of the life of the monk is really that he is ready to give his life. And he has, in that way, given his life publicly to the Lord. And I think if we, you know, yesterday we spoke about silence, I think it showed, you know, that we shouldn't, of course, be in this whole process, not be discouraged. But on the other hand, we should also see the

[02:16]

The difficulties, you know, that always lie ahead. How easily we can get stuck, especially in a bigger meeting, like yesterday, the whole community is together, like easily can get kind of off on a tangent, so to speak. It's difficult in a big group, you know, to start, for example, the whole problem of silence, let's say, from within. and not fought without. But of course, the plan in this whole thing, the idea was that these various groups would speak about silence among themselves in a smaller way, where the exchange is easier and is less formal and so on, and then the results, so to speak, would be pooled, and the people would be accessible, made accessible to others.

[03:20]

Maybe that this way of sharing the thoughts of the group with others simply in some kind of a written form, maybe that has its drawbacks. Maybe it really doesn't get over to the whole community and eventually, of course, it has to get over to the whole community. Somewhere it has to be found. But maybe that the way we have tried now isn't quite the right thing, you see, that certain things that were discussed in some groups and which would have been maybe valuable if they would get into the whole, be shared, and also get into the dialogue of the entire community, didn't have a chance to do so, it seems, you know, in this way. And that of course is that maybe we have to just seek for another procedure there.

[04:29]

Maybe we supposed too much yesterday that people all had kind of pooled their various findings and so on, and instead of that maybe many were talking from findings that they had reached in their group, and maybe others did not have reached, so there were then various starting points. Of course, in the whole thing of silence, we realize, as with all things, I think if one tries to sum it up, what yesterday, what we tried to do, I think, was basically was absolutely right. One thing is that the best laws and the most minute regulations about where to keep silence and where to do this and where to do that and where to speak, but this whole machinery of course cannot have any real

[05:34]

meaning if it is not carried by some kind of love and conviction, inner love and conviction. And that's, of course, a matter of personal responsibility. It's a matter of the heart, and that is for sure. And that's also what one tried to do. yesterday in some way get out of the formalism and get into a form which would say also to a certain extent one can say freed from certain maybe romantic ideas of places. I must confess that I'm a little romantic in that way too. That's simply my upbringing, you see, so you must be patient. But, for example, when we discussed, you know, the question of the chapter, you know, and this woman we are there now and what to do and if one could then later on in connection with the distribution of work, if one could then say a word if that is more practical or not.

[06:56]

Now, of course, My background, I would say, keeps the chapter as a kind of room where there is no speaking. For what reason? Simply because that's true, the chapel is really the place where silence is being kept. For what reasons? For the reason of prayer. Prayer is there, is that, to say, is the... The notice, the seal on the chapel, of course, to any kind of talking that would be violated. Then there is the refectory. Now, historically, I think it's true that St. Benedict considers the refectory mainly the point of view of being silent because things are being read. One must, of course, at the same time ask, why are things being read in Monastery?

[08:00]

Why doesn't St. Benedict say, all right, when you are together at a meal, then after all, that's a little relaxation. Why don't you sit together and talk during the meal? It's a marvelous opportunity of doing so, and he could easily... point out certain, let us say, not only public usages, but even, let us say, more elevated and sacred customs concerning the meal as the time when the word is exchanged. But we don't go into that. The refectory, of course, in the tradition of monasticism, has always been considered as a continuation of the chapel in this way, that our meal is a continuation of the Eucharistic meal as the altar. Therefore, it has something to do for us as monks with the refectory table, simply because all the

[09:06]

idea of the monastery is that the whole cosmos, this whole world, you know, is in that way immediately and directly dedicated to God and therefore Hisakha, everything that is being used would be sacred altar vessels. If that is true, then of course the refectory table in that way too is a kind of a replica of the altar table. And that has been also indicated by the way in which refectories were built. They were built in that way with an apse and with a the Pantocrato and so on, and all these things. You can see that in the East as well as in the West. But I mean, these things there, as I say, one can say it's a mystique that has been built up and it's kind of romantic, it doesn't have any meaning anymore in our days, so I would be careful in those things, but at the same time I would not be too adamant and formalistic about it all either.

[10:19]

The chapter again, you know, one can say is a different shade and I think it's absolutely right upon points out that the chapter has a more kind of sort of intimate character. It's a kind of leading from prayer to work, and I think that's completely legitimate. And maybe in the chapter, especially as far as the chapter room is concerned, I would say much easier, maybe a mystique has been built up in Maria Lachy. I've only had an altar in the chapter room now. I must say that I was always... already as a novice wondering about this altar in a chapter. Those are, and I agree with that completely, there are certain medieval clearly influences and certainly, I mean, we as monks, we must be clear about it, there is a certain ritualism, you know, which has taken over, has going further and further and all that.

[11:22]

Even in baking a host, you know, one would do that with alb and stole, you know. So, no, that are probably really things that are... They are not in the Holy Rule. So, and therefore concerning this and thinking over yesterday, I was a little... but in thinking it over, for example, this thing, this is the womb where the work is distributed, this is the womb and the time afterwards when this work starts, if it is, and serves the common good. Things, people, as long as they are available, talk to, I think a thing like that should be all quiet, should be weighed. I think that could be done. But as I say, there are all these rules and rules and rules, and that of course in some way the idea of a rule is that when you keep the order, the order keeps you.

[12:34]

That is in some ways the idea. Rules have the idea and have the meaning of helping the individual to kind of keep, you know, for example, in the whole thing of silence, to keep the inner attitude. And that is the key to the whole business, you know, there's no doubt about it. If the little, the small groups, for example, if people come together in small groups and this kind of getting together would be... done, maybe more than it has been the case up to now in this spirit. Now let us really do this thing and get together before God and let us take a solid starting point, a central, you know, everything must have to be focused and they have to be focused rightly and they have to come from an inner center and that inner center of course is For the monk that he is striving, you see, after and for this loving union with God, you know, that's the meaning.

[13:44]

The whole thing is love. And I agree in that way too, so perfectly completed that really the motive for this Tachitonitas, the source of the Tachitonitas, must be the heart of the monk. It must come out of a love. And of course, the main thing, the main task for the whole community and also the main task of these little gatherings in groups would be to give a possibility of a mutual confirmation, a mutual depth, a mutual help, reaching a certain depth of the monastic life, and that depth of the monastic life simply in one way reaches down into the ineffable mystery of the Father, into the silence of the Father.

[14:45]

On the other hand, out of the silence of the Father also comes the communication. But then that communication is something that in itself is not of a nature which, for example, destroys recollection. Recollection is something which in the monastery simply is a way of keeping the oratio continua, you know, the constant prayer, or however one may call it, or the presence of God in our life. One basic thing, you know, so important for the monk is that, first of all, that he's aware of the danger and the weakness of human weakness, which is the multiloquium, you see, the loquacity, and that this loquacity is a pouring out, you know.

[15:47]

It is, one doesn't put an ostium, a duro, before, one's mouth, but everything that comes up once, there it is. For example, at the bulletin board, we spoke about silence in the novice group, fruitfully, and one of the things that came out, I mean, speaking about the concrete situations, for example, is the bulletin board. There are announcements being made, you know, people come and read, there are novices staying and reading, there are solemnly professed staying and reading, juniors, and somebody reads something and whoops, you know, a certain little facetious remark is being made, you know, and so on about, oh, this one makes that announcement, another one makes, oh, why does he... Why to do that? You know, things like that. It's simply part of the fragilitas humana.

[16:50]

But, of course, if that is in front of the bulletin board, that becomes a kind of a... because it would not exactly be on a loud voice. It would be set on a low voice. That means it might fall into the realm of what we call yesterday the quiet, but still a very little arrow can easily be shot there in this context and, of course, can do great harm. So I think what was also said in one group, that the silence is really motivated by love, love for God and love for the brother. And of course, that's absolutely right. Again, you see, this love for the brother prevents the brother from shooting out these little arrows or any kind of poisonous little tidbits, you know, that so easily can go out and, for example, can do great harm, great harm for us.

[18:04]

for example, also to novices or newcomers who come to the monastic life. Maybe a great shock, you know, suddenly to hear somebody making some remarks on a bulletin board reading these things, which are evidently out of context. So, I mean, that is the inner attitude is that things should come out of the depth, let us say, of the father's love and in which we have a part. Holy Spirit is groaning in us with ineffable groanings, but those are groanings of love and they are not groanings of hatred and they are not groanings of bitterness and all these things. It has nothing to do with it. And it's simply true that so easily these things are out and the tongue in that way is a very dangerous instrument. And that danger simply has been common, you know, to the monastic life all through monastic tradition.

[19:13]

And not only there, but that is in Holy Scripture. Clearly, it's in the wisdom books, you know, in all the wisdom books of the Old Testament. The one thing, you know, the great danger is the tongue. And that, the monk... in all humility, recognizes that. So in some way, he agrees, he makes this step into that poverty of taciturnitas. It's a real poverty. And that poverty simply tells him now, don't sell your words too easily to everybody who comes along, you know, but be very careful. Put this gate, this kind of lock, you know, to your mouth before you speak. When you speak, speak out of peace of Christ. and not simply out of the moment.

[20:15]

So one has then formulated that in this point, that one shouldn't speak without necessity. And that is, of course, a very important element that we keep. I think it was yesterday also underlying our discussion to see that for the monk, he speaks when there is a real need. And that we need, of course, in last analysis, a matter of personal responsibility. No rules can be made for that. Rules serve sometimes to emphasize and to make manifest to all the principle, you see, that either by day or by night, you know, The monk speaks, you know, out of necessity, but not just simply for some either uncontrolled reason or for some light reason, but really out of necessity.

[21:21]

And there is, of course, you can see that in the rules, and Benedict conceives it in this way, that just as the monk has given his property to God and doesn't own anything. Poverty, so also in the realm of speaking, you know, is not simply the Lord of his own tongue. But in that way, he has to be given the permission, he has to get a sanction in that way if he So those are, of course, elements, you know, which are necessary for us to keep in mind that we don't lose them, you see, and then maybe go into another ritualism. I mean, I say these things just as a contribution to our dialogue. I don't say them as a declaration ex cathedra or something like that, but just as thoughts that come to me while we are together thinking about these things.

[22:24]

But see, the low voice, I was thinking, of course, that too could easily lend itself to all kinds of ritualistic gymnastics, too, if you think of something like, oh, dear father, Gregory, now it's terribly difficult to be on a low voice in that position, whatever, but that's simply a kind of a personal thing. So I think we should always, in all these things, focus on the inner meaning. If we agree to that, let us say, kenosis, to that emptying, our sins, which really this whole silence means, but out of love of God and out of love of neighbour, then I think we ought to find the right way of doing it.

[23:26]

in a legal way, but in a spiritual way, from the first breakthrough. It was from the juridical and rubricistic legal approach to things to a real attempt to a spiritual to go back to the sources, that was always what Albert Hildebrandt wanted to get, kind of leave the external apparatus, all these things that have accumulated during the years, leave them and go to the source of the spirit. And that's what we have been trying to do. We realize, of course, that there's a big difference between the aim and the way one reaches it. It's always defective, certainly.

[24:38]

But I feel very strongly that while I'm interiorly, you can say, with a great amount of inner, great inner, complete inner freedom, or that I feel like a son of rabid elephants, although I don't follow all the concrete recipes of the 20th, early 20th century. Still, the inner bond is there, and that's what I always hope for the future, and I think that's also what, you know, Father Augustine, as I was telling around, he was part of, you know, speaking to us this morning. then now Father Benedict giving a word to us about his leaving and about the aims and the purpose and what he has in mind, expressing also his inner devotion to the community, his conviction that something is coming to life here in Mount Saviour, that

[25:47]

If it survives, it can only survive if it really and truly comes from the Spirit, the Holy Spirit, and from a deep concept, you know, of what the Spirit, the Holy Spirit really is for us. And that's what I, you too, I think you all realize, and we all pray for Father Benedict, Not only that he knows the time when to stop, you know, but also the inner, the getting soaked, you know, in the man like Jean Leclerc is simply a man who is, to his knowledge, as Father Benwick said, deeply rooted in tradition. And to have this opportunity to study in a free way, tutoring with somebody like him, that means simply to go to the sources of living water, there where the enthusiasm is, where the inner also right, deep right principles are of the monastic life.

[27:03]

And then a certain inner freedom in the adaptation, the realization of today, in the framework of today's mentality and so on, that is given. And that is, of course, that will be hope that Father, this year, will bring also to the community through Father Benedict's studies, you know, a deeper understanding appreciation and penetration into these essential living principles, so that then from there the community can in a living way develop. That's what strikes Father Herbert Urban too, so much just being here these few hours. He feels simply that here, and I must say, It's so beautiful, you can see that, the beauty of the monastic life, the Benedictine life, that we started out as novices together and both came into this first kind of breakthrough to the monastic sources and then went through many, many stages of development.

[28:24]

wild stages and rigid stages and all kinds of things, you know. And then kind of get through it, you know, happily in such a way that now if you meet Abbott Urban, you know, you wouldn't think, you know, that there was one time when he was absolutely boom, you see, just straight lines all over, rock-like, you know. It's all round lines, you know. He has changed so much, you know, at least the outside, I didn't recognize him. And we left the plane, you know, in Buffalo. I was looking and looking, and I said, that won't be the one. And then I thought, now... That looks like a German figure, you see. I mean, you know, but it was too round. But in the end, it was him. So, and that is, you know, that's a wonderful thing.

[29:35]

And then to meet in this inner, kind of inner... liberty and that unity of the hearts and to see that ripening and maturing in this beautiful way that it is not only the common sonship to a common spiritual father, but that is also the real brotherhood of two brothers in that spirit, who then can rejoice in one another's presence. So I wish from the bottom of my heart that all these things that we do now, and of course you realize it can only be done, as Father Benedict says, with the prayers of the community and not only with the prayers but also the daily practice and the daily life, you know, of this constant going back.

[30:36]

and being guided by the spirit, not by the wills of the moment. And then this inner free, inner association of the hearts, you know, where also the silence takes its real living character of communion there. That's what I hope that we, with the help of the Holy Spirit and in complete surrender to him, that we, in our daily life and through the course of many days and the years, you know, we are able to build up and make a living tradition here in the community. So today we have our Father Andrews, who has been with us already for several days.

[31:43]

He said we all have, in knowing we have met him, but in informal ways, with his servant, things like that, and in recreation, listened to him yesterday. I think everybody realizes that while they take this This morning is an opportunity to express the joy of the entire community about your presence here, about the abbots, about presenting Mariela, about presenting abbot Ildefons and those things. Me, the way you trust somebody like our grandfather. Uncle. So there you are. Thank you. This is a good opportunity.

[32:52]

We have our Father Gregory with us again, and then his father's great George too, so we feel kind of united here about you. And the Apollo has just indicated that we are screwed out of here, you listen. My son, Suleer, we are gathered to welcome you, but he can't have a verbal welcome of you, Mr. O'Neill. But Father Adams, as you know, did very well yesterday. But he found it better if he was free, if he would. in German, and then I will try my best to kind of interpret it sentence to sentence. Sentence, yeah, yeah. Or Abschnitt von Abschnitt. Abschnitt von Abschnitt. Yeah, yeah, yeah. Also, Dear Father Breuer and Dear Brother in Christ,

[33:54]

is a great joy for me, that's right, joy for me, to speak in that chapter and to give you my impressions, what I have accepted from you. Zurück, sagt man, zurück, also I give it, I render it, yes, yes? Give it back. Back, back, nicht? Also... with all my thank-givings and all my good feelings for you. Because I had the impression of a great clarity here. That is a light that is going out from your house, from your monastery. That is a light of God. It is a light also of Innocency. What is what you do?

[34:57]

Serenity. Serenity. Childlike innocence. Childlike innocence. Childlike innocence. That I'm here is Openness. Openness. Openness. bedeutet ja dieses, dass wir uns offen halten für das, was eindringen will, was zu uns redet.

[36:00]

Offen führen heißt hören. Offen heißt aufnehmen, empfangen. Bedeutet also, das Einlassen Gottes in unser Herz. Yeah. Openness means openness to listen, openness to our self that comes to us and wants to penetrate into our hearts. The openness to let the heart come into... Aus Kulta. Das ist Offenheit. Aus Kulta. Oder wie es ein Russischer damals gesagt hat, schaue, was dir gezeigt wird. Gehe, wohin du geführt wirst, und sprich beständig dein Wille geschehen. Like a Russian star, it said, show what is being shown. And gehe, wohin du geführt wirst. Go wherever you are being led. Durch immer dein Wille geschehe.

[37:03]

I always say, you will be done. Denn das ist es eigentlich, was wir in uns einlassen. Gottes Wille, sein Wille. Gottes Wille geschehe, sein Ruf, seine Weisung. Und so stehen wir eigentlich jeden Tag in unserem eigenen Anfang. Denn unser Anfang war, wir haben Gottes Ruf vernommen und aufgenommen. What we receive into ourselves and ourselves is the will of God. And in taking the will of God, we are renewed. We stand at the beginning. At the beginning. Every day. Because so we have God in us. Er hat uns gerufen und beim Namen genannt. Mein bist du. Cognovimus tempus visitationis mostrei. God has called us. He has said, you are mine. And this is the time of your visitation.

[38:05]

Und das dient uns zum Frieden. And that leads us to peace. Denn was will Gott von uns? Dass wir sein werden tun. Wir sollen es fortsetzen. What does God want of us? That we do his work continually. Und er tut sein Werk an den Menschen. Und darum müssen wir die Menschen aufnehmen, die er uns sendet. Den Hexen. Den Gast. Den Mitbruder. Den Mitchristen. Auch wenn er anderen Glaubens ist. Denn so ist Gott selbst zu uns gekommen. That's why God himself comes to us. We seek peace and we seek God. And in exactly the way in which he comes. Jede Abschirmung, jede Defensive, jeder Vorbehalt oder jede Reserve bringt Unfrieden.

[39:18]

Wer sein Leben behalten möchte, wird es verlieren. Wer es genießen möchte, wird es verbergen. Und darum ist alle unsere Ruhe und Beschauung offen für das, was kommt. Beschauung ist gut, solange sie erlaubt ist. Oh, your contemplation is good as God permits it. And that is not in the outer tone. If we seek something for His own sake, then we lose it. If we seek it for God's sake, then it opens up, and then it becomes wide and wide. And that is why we must let God in, as I said. Be open to Him.

[40:18]

Und das ist die Bereitschaft zum Gehorsam und zum sofortigen Tun. Er klopft an und auftun. Das ist die Wachsamkeit der Diener, die ihren Herrn erwarten. Und dann geht er umher und bedient uns. Das ist dann die komplette Platzierung. Vigilance of those who wait. Then he comes, and then he goes along at the table, sir. That is his meal that he prepares for us. That we have not cooked ourselves, but that he brings with him. And that sometimes looks quite different than it is our habit, right? It is bread and wine. The second word opens is be exposed.

[41:31]

Be defenseless. Und das ist auch etwas, was uns Gott selber jeden Tag neu zeigt, wenn er kommt. Wenn wir ihn einlassen, kommt er ja in seinem Zeichen. Und das ist in seiner Hingabe, in seiner Exponiertheit. Er kommt und gibt sich hin für unser Mahl. that we take and eat. And that is the daily and only daily meal that he prepares for us, the daily bread.

[42:33]

And he wants us to get used to In the uncertainty to say. Insecurity. Yeah, yeah, insecurity. Every day he can break in like Andy and rapists. What do you want me to say? And to this he sends his messages sometimes. Pre-messages. Angels. Messages. Die haben Macht von oben. Und ihren Tag und ihre Stunde wissen wir nicht. Aber wir können eines wissen, dass der Vater sie sendet.

[43:36]

Und solche Vorboten sind manchmal die eigenen Mitbrüder, der eigene Ober. Sie können uns missverstehen, sie können uns unrecht tun. We must be open also for that, our own soul, this sand of death. Perfectus in divinis est non solum dicens, sed et paciens divina, vollkommen unterwiesen. In den göttlichen Dingen ist nicht, wer sie aus Büchern lernt, oder wer sie nur aus der Liturgie lernt, sondern wer das göttliche Selbst erduldet.

[44:40]

Ein Wort von Gregor von Nazius. The word of Gregor von Nazius, the one who is instructed, is the one Not only. Not only. und dadurch das verwandelt werden in Christus. Einmal, ja, einmal werden wir ihm ja ähnlich sein, nämlich in der Stunde, auf die wir uns alle vorbereiten, nämlich in unserem Tode. Denn vor das für dieses ist unser Leben so, wie wir es führen,

[45:43]

For this purpose, for this hour, life. There is the meditation, the inner meditation, in suffering, but at the same time also in deep inner happiness. That announces the time. And therefore, that is the second point that is shown to us when we meditate on this openness, the second point of openness, to let hidden anger into us. And openness means being bound. Offenheit für Gott fesselt. Omenous for God is really something else.

[46:47]

Somebody will go to and eat your ragged or vortical. That is God himself. Und in diesem doppelten Sinn, Offenheit für unsere Aufgaben, für die Menschen, die kommen, Offenheit für das Wort, das uns bindet und das uns täglich an Gott fesselt, in diesem doppelten Sinne möge auch ihr Klaustrum hier ein Apertum sein und bleiben, damit Gott in ihnen sein Werk vollenden kann. This sense then, this twofold sense of openness, openness for what comes to us, openness for the Word of God that binds us in this sense, the monastery of Mount Seville may always be open. Yeah, apertum, claustrum apertum. That's what I wish you and the peace and success of this whole undertaking. Yes.

[47:48]

That was what I wished for. Unfortunately, this will be my last chapter. I'll take it again. First point I'm telling us is that I took a long morning with Father Lawrence and Becky. So before it was some 50-plane event. And then I got down to Newark. And I got to see really big world. I got to see Jerry Smith. I got to see his family.

[48:49]

I'm following down Jersey. And then I'd come back if I had to stay in Jersey on Tuesday because I could talk to the Palace of the Sovereign God on the agnostic occasion. That would be tomorrow night. And then I'd stay there. Well, as they were playing along in New Jersey, and the next morning, up the loop, of course, they went back to Staten Island, and I was laughing around, and I said, you know what, we'll play one song over there, and we've been sitting there before the call, so we can go from Staten Island, I hope, maybe on the plane, but we'll have to call New Jersey, yeah. And I'll be off and running. So one set will be on step nine. And then I got to see my father at a very important dinner. Gave him a tight end. Come and get some money. I mean, I don't know. [...] So then, on Thursday night, I went to see the New York holidays.

[50:02]

I called a talk to the goodbyes, and then I dashed out to Penn Station in Long Island. And then my mother's aunt is out there on my mother's side, so I said, we'll be out there on Saturday. And then Saturday night, we need to go further to Kennedy Airport for the famous night flight. And then my father said, he doesn't like it. He takes it all the time. And we arrived on Sunday, to be met by Mr. and Mrs. Richardson. And then we hopped. And then what we do is we take a car to the showroom in the hotel. And then on Monday, we go to a meet-and-greet to spend the evening at a Pepsi two-night circle.

[51:11]

So then the rest of the weekend, we leave for Loughlin Tuesday, or Wednesday morning, we would do some sightseeing down the Rhine, and it was the most beautiful time, after being in Germany, because of the beach. So it was, well, we managed to have to go down the Rhine towards Frankfurt. Then we would arrive at Frankfurt to, oh, one of the stops, I thought, Frankfurt, we had to kill the guards. I was sitting there, [...] sitting there. So then, Frank and I decided to go to Rome with the Richard sons. And then we arrived in Rome, dedication to the latest woman during the rifle era, to be met by a person called James. And then I, I have thought to say it's on its own, but Jesus has also been kicked out of the room for the big wigs to lead the film for the Congress, and there's supposed to be 187, and this does not count all the 400 women superiors, and then the big woman, whom Father Edmund Berger told us about, Claire Knight, the big presentation.

[52:35]

I think that 400 of them, there ought to be some kind of an institution of power in the city. So I think what is in favor of the Asian community. How about the Calendary? The Calendary. I see. Well, the only thing where I was in favor was in San Gregorio. Until the Congress is over, and then I'll go back to San Jose. Now, for the courses, I sent away a long time ago. This was in March, to the director of the college, who was sort of busy. I couldn't believe it. But he doesn't give an answer to these things. He never sent me anything, but conspicuous on the courses. But when the application came, which proves that they did give aid, I was officially enrolled in the monastic institute. And what a course they have to offer. We had spoken about also the liturgical institute.

[53:38]

which is the more popular by far. And Father Bunyan told me that there were only about ninety servants, ninety boys and so on and so on, but the actual adornment of the Calvary was four hundred, and the great majority of the liturgical ministry, as far as can be, was in this statue room. So then the other problem is that the monastic institution, the liturgical institution, cannot consider the mind courses, and therefore they both run in the afternoon, and there's a problem taking both some changes in the lectures in the summer. But when Fr. Benedict spoke, he mentioned how the Magnus, who was a theologian, has a very fine course indeed, and he would like to take the theology and the scripture course. But a lot of these details will only be worked out by my advisor at the moment.

[54:46]

He has a chance to speak to the teacher to find out who is teaching what. Because our father was very strong when it came to who was teaching the course. So we speak, and you should know that, we speak about being away for two years, because this is the last Institute, as well as the liturgical Institute, are a two-year site. And it was for myself that after one year, I don't really get enough out of it. We're just going strong with the infant first year, and then we have to pull out. Had a two-year stay, and the second year is actually 10 times better than the first, because you're well-adjusted in the situation. So we speak of two years of crisis, calamity. Plan them.

[55:51]

Cut them. We'll be safe that way. I think that's, you know, many people that I know and others that won't be acquainted, but they want friends to come to Rome, so they probably pray there's not going to cost you any school year, or they get quickly bullied out to get a little bit of transition, you know, and help those people. So, and as I take leave of you, It was a very beautiful mass that we had this morning. We had it today and I was struck by two things. One was that the 10% called me one. Like all the ladies they mentioned that time and I think if I'd read by 10% of all the stress that I have exposed to what speak of the culture would be What

[56:54]

And the other thing was that I was certainly very struck by this film, and so I decided that the film would not be a toss-up. And so I felt that the thing closest to my heart was not the girl who was so uncomfortable, but the trap of his checks. And it worked very well. But of course that's the one indication. So if there was one wish that I have for all of you, for so many years, that if there was one thing that I would ask of you, and that is actually pray for one another, The basic teaching of the peace of Christ is in some ways the one great prayer, which everyone has got to carry around with them. Because in order to get that prayer, you've got to sell that thing.

[58:03]

And in some ways you've got to let go of your insufficiencies and failures and fears. And a lot of things that perhaps are very close to it, but was in some ways, sometimes took me a hindrance to this, but taught me following in Christ. And I think that it, by my part, and my daughter should stay here, if we keep this one thing before our eyes, the striving, piece of privacy, especially in some saying, we ground down into that which is the precious but I think we have done all that we can. And that regardless of how The quotation was successful and successful. Scholastically, this whole venture may be. I think if I keep myself and the striving and seeking after this case of Protestant because this whole thing has worked well.

[59:06]

When I come back, I'm going to give you something to make sure I'm not going to try something new. But anyway, I hope it goes the way They better grow them. And this idea we talk about what we are to it. And I ask you all to keep that one thing in mind. We talk about adventure and seek after all of this. Whatever circumstances may come my way, that I look after and seek for and strive for these things. Our help is in the name of the Lord. In the name of the Lord. May the Lord bless us, keep us from all evil, and bring us... It is in the family that one has to accept that marriage cannot be made without a basic mutual acceptance.

[60:06]

Unconditional acceptance, really. And so it's the same as I would say in any kind of human society. At the root there must be something like that. And so, as I say, that to my mind is the sign for us, you know, because we know very well that many difficulties in our own life, you know, too, they have their root. And it is simply so that in the course of everybody's life, if we know that whom God really loves, now he will chastise him. And then the response is, as Father Martin said that so beautifully in his farewell words that he gave us at the Mass the other day, and if he slay me, I still will trust in him.

[61:29]

That's, of course, though there we move in the region of absolutes. But I think everybody who hears that immediately the feeling, ah, this is the way to peace. That is the way, really, in which I enter into that cooperation we are saving cooperation. If the cooperation is a matter of this is my contribution, and this contribution I have to make, if I can't make that contribution, then I can't cooperate. That is not cooperation in this true Christian sense, because this Cooperation can only be cooperation in the work of redemption. What else could be?

[62:32]

In the economy of salvation. And in this work of redemption, this economy of salvation, it's simply the leader in it is Christ. Can't be anybody else. It's impossible. And therefore the moment comes for everyone in this life where things come to that inner point, where a kind of inner, complete inner capitulation is simply demanded. And I think if one thinks of Father Andrew and of his, the saving of his soul and his cooperation in this work of salvation. There is a certain natural disposition there, which is a disposition of friendliness and of desire to help and goodness.

[63:40]

and also a great deal of understanding and also of the difficulties of others. And if this kind of, to say, natural gift would be through his going to to Skeet, you know, again being given the opportunity to be baptized by that inner acceptance which she at the moment feels, you know, towards this community and the demands which will be made there, then I think a very, very, really important step, saving step has been taken and I think we would all on the bottom of our house we would rejoice and not feel in any way that why we have been hurt or cheated or whatever.

[64:51]

I think nothing like that. We rejoice in the salvation of a brother but it is absolutely clear to me too that if this inner acceptance is not, not put into reality and is not lived, it will not, it will just not be a blessing. It will just be a further defeat. So let us pray in that direction for him who is really the members, the part of our body. But we can help him only seeing it and praying in this way. I'm always very much moved, I say always, this is the second time, to have this wonderful experience, this very loving experience that we discover when we come into your midst.

[66:19]

And in this week of unity, when we are all so very much aware of what our corporate and individual sin has done to the body of Christ, it is a special joy to taste the love that does exist even in the very midst of what seem to be our differences. When Father asked me to say a few words to you this morning, I told him I had brought a book which I am very fond of because it has spoken to me of the love of God more than any other book I know. And he said, well, Father, we'd rather not hear from Dorothy Sayers. We want to hear from you. Father, because I want you to hear from me, I would like to read a little of this because it's out of this that what I have to say will come. This book is Dorothy Sayers' Man Born to be King, which is a group of 12 radio plays, you may know, by the late Dorothy Sayers, a very wonderful Christian woman in England who died several years ago.

[67:35]

It is meant to be delivered over the radio. This is the first play and the second scene, and it's the visit of the Magi to the little cottage where St. Joseph and the Blessed Virgin and the little Christ child are staying for the time being. It's the visit of the three Magi. And as we are celebrating this Epiphany season, this speaks very wonderfully to us. They have just greeted our Lord, and Mary says, God bless you, wise old man, and you, tall warrior, and you, dark traveler from desert lands. You come in a strange way and with a strange message, but that God sent you, I am sure, for you and his angels speak with one voice. King of the Jews? Why, yes. They told me my son should be the Messiah of Israel. King of the world. That is a very great title.

[68:37]

Yet, when he was born, they proclaimed tidings of joy to all nations. king of heaven i don't quite understand that and yet indeed they said that he should be called the son of god you are great and learned men and i am a very simple woman what can i say to you till the time comes when my son can answer for himself and casper says alas the more we know the less we understand why Doubts make us afraid to act, and much learning dries the heart. And the riddle that torments the world is this, shall wisdom and love live together at last when the promised kingdom comes? And Melchior says, we are rulers, and we see that what men need most is good government with freedom and order.

[69:40]

But order puts tatters on freedom, and freedom rebels against order so that love and power are always at war together. And the riddle that torments the world is this, shall power and love dwell together at last when the promised kingdom comes? And Balthasar says, I speak for a sorrowful people, for the ignorant and the poor. We rise up to labor and lie down to sleep, and night is only a pause between one burden and another. Fear is our daily companion, the fear of want, the fear of war, the fear of cruel death and of still more cruel life. But all this we could bear if we knew that we did not suffer in vain, that God was beside us in the struggle, sharing the miseries of his own world, for the riddle that torments the world is this, shall sorrow and love be reconciled at last when the promised kingdom comes?

[70:51]

The little virgin says, these are very difficult questions, but with me, you see, it is like this. When the angel's message came to me, the Lord put a song into my heart. I suddenly saw that wealth and cleverness were nothing to God. No one is too unimportant to be his friend. That was the thought that came to me because of the thing that happened to me. I am quite humbly born, yet the power of God came upon me. I am very foolish and unlearned, yet the word of God was spoken to me. And I was in deep distress when my baby was born and filled my life with love. So I know very well that wisdom and power and sorrow can live together with love.

[71:56]

And for me, the child in my arms is the answer to all the riddles. You have spoken a wise word, Mary. Blessed are you among women, and blessed is Jesus your son. Caspar, king of Chaldea, salutes the king of the Jews with a gift of frankincense. O Mary, you have spoken a word of power. Blessed are you among women, and blessed is Jesus your son. Melchior, king of Pamphylia, salutes the king of the world with a gift of gold. You have spoken a loving word, Mary, mother of God. Blessed are you among women, and blessed is Jesus your son. Balthasar, king of Ethiopia, salutes the king of heaven with a gift of myrrh and spices.

[72:58]

Because we human beings have tried to exercise wisdom apart from love, we have rent the body of our Lord in many pieces. Because we sinful human beings have tried to wield power apart from love, we have shattered the body of Christ. And because we try to face fear and sorrow without love, we are separated, one from another. And I think that it is a very wonderful thing today that as we look out upon the world, we are more and more and more aware that because this has happened within the body of Christ, the world is in great unrest spiritually.

[74:36]

I think it is perfectly obvious to us that today God the Holy Spirit is working as perhaps he has never worked in history. And when the time was ripe, he used one of the great saints of the Church, Pope John XXIII, I really believe this, to work a tremendous miracle. Doors that we never believed could be open have been opened. Barriers that in our human frailty we never believed could be levered are going down one after another. And one of the great joys of being among you, and I wish that you could come among us at Holy Cross in West Park, because I think you would taste the same thing.

[75:41]

One of the great joys of being here is the realization that the kingdom is in the process of coming in a wonderful way. We were very much aware this morning at your lovely altar that at the very heart of the mystery of life the mystery of love we could not sacramentally express our unity but I would like you to know that we were very much at one with you we believe as you believe that Christ present in that magnificent mystery of his love united us together, even though we have misused wisdom, misused power, and failed to use sorrow with love.

[77:10]

In spite of this, he unites us. And brethren, the time is coming, and I think the hour is closer than we know, when our unity in Christ will be visible. And so what do we do as individuals? We come and bring our gift of gold. We're religious. We come to give to him our power of dominion over his universe. And we offer it to him. And as we do, we die a little.

[78:13]

We come to offer him our gifts of frankincense, to surrender to him our power to love. And when we do, we die a little. And we come to give him our gift of myrrh. the myrrh which foreshadows death, we come to give him the very core of our being, our will. And when we do this, we really die. It means crucifixion of the self, the wrong things that are there, the old man.

[79:19]

And we die that Christ may live in us. And we try to make it a permanent state by taking our vows of poverty, chastity and obedience. And we go down into the waters of death with him and we rise again, Christ living in us. Creation restored in us as far as possible Christ living in us, so that when we turn now to each other, we give each other Christ. And then we turn and go into the world and do the same. And we find that as we keep our Lord in the center, we give ourselves. He comes alive in us. And it's as though he were in the center. And all Christians standing in the great circle around him.

[80:22]

And as we approach him, we come closer and closer to him. We come closer and closer to each other. And one day, and soon, God willing, our unity in him will be visible that we shall meet at the altar and offer him and receive him together. Him in whom alone we shall find our unity. And it's with great joy that I bring to you the love and the greetings of all of us at Holy Cross.

[81:25]

We pray for you. We know you pray for us. And we're going back to stand at our altar and to lift you up to God in this week of unity and all our Christian brethren and to pray that God's will may be done, that his kingdom may come. in our hearts and the hearts of all men. May God love and bless you, now and always. Dear Father, thank you so much for what you have given to us in your talk. I think we all feel and realize that the Holy Spirit is in this meeting, and we rejoice in that.

[82:31]

So I think the day will come where we make a pilgrimage to the monastery of the Holy Cross. It's irresistible, Father. Several consultations and meetings, and also maybe we go right away to the work list now. I have a question. It was about the following person, I was doubted by it, but... I am in love. I have loved it beyond the top. I always wanted to be a priest. and to be with people.

[83:51]

And it's a, it's an inexpressible same thing about the boys who occur to talk to not-involved body. They're determined and responsible for that. It's a, a softening experience in as much real life. I'm not going to have to work for them, but my world has been too big. I've had the word. You can't get your article out in the word, but I get my article out in the voucher. I hope the law book puts in another plane of duty. We want it to be so I can write it down. I'll let you down some time. We had to do an Eastern Rite Mass. I've forgotten my Eastern Rite Mass, so I avoid them. It's very personal to me. I'm not going to sing.

[85:01]

I can't sing. You don't speak English. I only speak English. You don't speak English? Yes. You don't speak English? You don't speak English? My mind is provided. You don't speak English? Well, that's a good one. It's [...] a good one. What did we do? What did we do? Oh, so we were on a mission to get where I am. I'm the one.

[86:03]

What? What does great bishops do? I must tell you about, this is what I'm interested about. How's the name of the nasty prince? How can he even have those three people? Don't even have those three people. We were at Elon. We were having discussions of wearing leather shoes. One day, an uncle, a bishop from the government, said, he didn't produce it with a mask. This bishop was running around. He had a kitchen voice. And every few seconds, the effect was only niggas. And... Nobody laughed out loud. And he spoke beautiful Latin. And he was very nervous. He spoke with great intensity. And he went over his tongue. And in the first section, they sounded the bell after that buzzer.

[87:07]

Then after that, the second piece, and that was the finish line. Well, this means... Because when he was talking about Joseph, he wanted the name Joseph in the Magnus, because of his hitching with the boys, because of his meritlessness, because the women were powerful. When it was interrupted, the talk was stopped. Oh, there was a man who went to the council hall. And I said to the bishop, I said, now we have to name Joseph in the Magnus. He said, did you read from that talk? I said, it's that talk. I said, you don't know that, but I know it. Because I had invited 18 Christians to respond to my hotel dinner. This man had puppet trial, seven months. He was in prison for four years. He was given a death sentence. Now, that wasn't to keep him buried, but I meant to put him on the train.

[88:09]

In which there were political prisoners in the train of the liquid regret. and everyone was killed except the Tsar Christian. He had both of his hips broken, broken in body, but not in spirit. He came to the common, pleaded for the name of Joseph in France. Pope John was listening on the shortwave radio, and the next day he sent word to the council that I will be serving to take the name of Joseph in the service of the Mass. The mission for me was long. You should put me in your silence. Put me in your silence. No. No, I am here. I'm not saying over. I wanted a sort of silence in the commission. Because the commission was because of about 25.

[89:15]

That's where the work comes from. I was on a preconditioned mission of the layer. Then I was on the mission of the mission. And from the very beginning, I wanted two things. I wanted the propaganda to be made in the name. I wanted 20 or some representatives from every nation of the world represent his remission plan represent motherlands that was one thing secondly i wonder if we could make our dynamic is to say not just to limited territories that didn't territory completely work too well i'm here at the I heard they were covering for us.

[90:18]

Indeed, I could never be back. It was quite almost tireless. But as a counselor, one way or the other, the International Commission of Dr. Kennedy, the Second Commission of Dr. Kennedy, then I decided to do it. I was to speak on missions, and I was the third speaker mentioned in the day, so that there was no doubt about the fact that I was the youngest one to speak at least twelve or twenty years. I was not called. So I sent some bishop up and they said, what happened? So I went and he scratched it up.

[91:20]

I'm glad he scratched it up. Well, I'm not answering that question. Then the next day, the same one who scratched it up tried to have the debate stopped just before I died. But Leach, who was the secretary, said, oh, no, he talks. Oh, there wasn't. He didn't know there was when you asked. How am I supposed to do that? Oh, no, everybody I speak with now, except for the four of you, who's talking? I said, I always spoke in French. You speak? When you did that in a co-op, the early council were all in Greek, and we couldn't understand why we should go to the Greek. Actually, why don't you go to the Greek?

[92:21]

No, I'm not going to go to the Greek. No, I'm not going to go to the Greek. That's not what I'm saying. I'm not going to expect this. Okay, no, good. We can speak, like, very well. This is not the way I see it. I don't want to see it. Do you have any idea how you think, feel, or communicate with any of the diocese? Do you know what it would be like? It's simple. I don't understand. I don't understand. The other day I was asked before, to have a meeting with the liturgical commission. I do not even know who is on the liturgical commission, because there were so many into that.

[93:24]

So it has to be done. That were basically what, that I didn't have a chance to see who's on this commission, what we have done. So I found the liturgical commission on my own. We met for the meeting, and I said to the secretary, I said, well, I don't even know the Congress Commission, and I do not want continuity. Simply because the Commission has been disparaged, that it wasn't necessarily one of the same ones. So I am going to establish a commission on the committee. It could be the same one. But now that you've asked the question, What did that took me on? Listen, that's the kind of announcement that I've had in my life.

[94:30]

I asked a priest who used to be the vicar of Canterbury, so I've had books. Did you know that? I've had books. Yes. So then I said, well, all the priests, I didn't tell them what the word legalist meant. I said, just name your legalist. Well, it's very interesting. Certainly, it's a good, powerful word. And of course, first of all, I was thinking, he just told everybody. And so I called him in one day, and I said, you're a bigger general. He said, oh, I said, no. I'm not asking you to be a better general. You're a better general. You're a better general. So, you see, your answer is exactly the same. And with that we're all, you will get stability. You'll get historic, historical impact.

[95:36]

Stability. I think that liturgy needs a way to get stability. So I'm going to make a note of that. But we are very interested in what the present time . We, as you say, we go slowly. Yes. Why don't you listen to me? I was, I looked up and said, Sister St. Joseph, my new sister-in-law, she found her. They had never been. I like Melanie too.

[96:54]

At any rate, she's the one who had me fight her. If I could have her, I know this is the exact race, but at any rate, she would get away with it. If I could have her, And the kind of music that I came up with, the song that people revoked, I would probably have it was a processional. It went, hey, look me up, bird boy. I'm not your song, bird boy. I'm not your song. It's not beginning all that time at first. [...] No, but I'm glad you brought up that, sir. And this, too, I tell you that Meliket, who, it must be, she could have the certificate, but she was going to be the pastor.

[98:05]

And I'm standing up in the midst of this meeting with the priests asking them to elect twelve priests from different age groups. And for it to come to a peace. I suppose that they can't change God. They must stop. Who is going to say that? Do you think that what they're saying to you is wrong? What was it like? Now, and so the Jackson said, Jackson said, we don't want to be involved. Well, why not? We're going to be involved. I've only done it for me today. I only understand the police. But why not?

[99:09]

Well, why not work with them also? We don't need them. The individual seems to do the perjury, seems to be copped out. But the corporal, he doesn't know how to do it right. Get off me. He said, you represent a corporate group. Yes, thank you. Well, you know, we have to make it. I don't know. Five minutes. Four minutes. How did she? She married a young man, yes, but she was 13.

[100:12]

She didn't get to talk to him. It was six months or something like that. Did you request it? And all that I inquired of was Paddy. I said, I love you. [...] Many years ago, I remember you were saying, you were telling me, when you were praying over him, how he got the re-performance. Would you want to tell us? Yes. I was baptized deep.

[101:15]

But I didn't know where he was. In some physical way. But tradition has it, there too, there. But then, I did nothing but cry. for the first three years of my life. The testimony seems to have been unanimous. Because I can remember as a boy, relatives and so forth, it was so painful. They said, oh, he's going to cry so much. So my mother, my mother was worn out by my involving , her mother. And my mother's name was Colton. And so, grand-daughter, very patient with the project was going on. And so I got to be known, and they just laughed about it. Colton was great. And she was. So the day began, began to stick, and I completely lost it.

[102:22]

In fact, I didn't know, I kept it a secret until I got my baptism certificate. Then, now I'm very well. Then, about 20 years ago, I had a kind of a collapse, you know, in the vestibule. My brother was a doctor, happened to be there, and he took me to the hospital. And they gave me a thorough examination, and he said, I've discovered why the virus is so great. He said, your lung has a shock called calcium. He said, it looks as if you have a shock with the shock of as hardly an inch of your lung does not have a calcium deposit. And he explained it to me that the nature, nature to protect uh, itself, to form the calcine with pollen around the tubercular spot in the bottom.

[103:28]

I cried because I had tuberculosis. Crying removes calcine. And I killed myself. You see, it was too late. The people who said you elevated the Christ are like, we're dead. I don't know. I can't go through this thing shouting and telling you why. I don't know how you got the answer. It was recorded in the newspaper, a series of questions that you kind of put into yourself about church forms and structures, especially in the age of two. And you established this, your point is that you're a priest, you're a soul, you're a person, or the one responsible to you is the gospel.

[104:29]

Could you talk a little bit about that? Well, first of all, my interest has always been in the book. Before I became a missionary, I built a hospital, a big hospital, a perfect hospital in Atlanta. It didn't have a church or a company. It must have stopped. Then I got into work. A concept, you know. Then when I came here, I started eating with terrible power, but if I first said I'd like a big glass or a second spoon, I'd be down at the end of the city. I went out to the home. Back in the mid-1930s, I went back home. Remember, books would be out of his hands. We asked him, we said, what do you think? He said, all right, it is copied from your native language.

[105:33]

There are plenty of children in the Scottsdale, but my school didn't have it. We didn't do it at all, boy, one night. We said, well, it's just a conviction, whatever it is. We said, probably, we said, well, then I saw the necessity of it. doing something immediately and properly, properly then. It was then a question of finding the name. Well, I knew all of the pastors, a little bit curious. And the one man who was seen for this picture always put me under the power. He never used many words. His mind was clear. His body was faceless. How's this? I wouldn't be like this. I had no power. But I've done a great deal of believing in my power.

[106:36]

So stick up if you don't like it. And what I did was to take 14 proposed, not proposed, 14 attempts to meet the problem of poverty in the inner city. Some of them were done in Detroit, some in Cleveland, some in San Francisco. I extracted all these proposed values without ever identifying the city. And so I would ask a rhetorical question. Is this one way or is this because i'm not going to give them and you know it's interesting well i think you see number of questions They're all very good questions.

[107:42]

He had them written down in ordinary fashion. Thank you. He said, I want to ask you these questions. He said, I want to tell you why I can't bring them to the top. Cool. He said, thank you. Once he got in, he made his words up. So he realized, you see, that he had responsibility. mistake over being over enthusiastic you see when you don't have responsibility so that's what does that answer but yes they were they were practical attempts at solving it in the university uh i'm going to have a survey i think is making the survey starting but we're also having a survey What we do in every diocese is we put up holes.

[108:44]

A situation arises, oh, I have to meet this. What we want to do is to plan before. So that, now take for example here at Elmire, where there's three or four parishes down there, St. Peter and Paul, St. Anthony's, St. Cecilia's, St. John's. See, they're all in this area. What we need to go and come down there, the medical hospital coming in, I think we have to have the time for it. It's very complicated. For example, there's one school in the inner city, Macbook, in the second. There were over 800 people, 10,000 people in the school. I tell you, what to do with it? You have this nemesis, evidence. Why forget it? Yes. And get voluntary help. But one of the difficulties with voluntary help is they will not be consistent in coming.

[109:51]

What do you mean by consistent? Enthusiasm. Enthusiasm and a few weeks and then they go. Yes. I suppose that's what our Lord did to them all, that they would be followers of Jesus Christ. Yes. In work, it should not be enthusiasm, because that's on Ben's nails, which is in God, inside of God. It's a pure emotion, right? When we have a good man there, we can go. One of the seven beings, I hope it's in your comics, first thing. We can talk about it in the comics. And he promised that that truth was talked about, how we play. I said, I want to tell you .

[111:03]

But it can't be yours. You're thinking exactly the same thing. I didn't say that. Well, I just figured that that is what I suggested, and I'll give you another point. For example, let me tell you the first point, to give you an idea of the technique. I said, in the Protestant Reformation, we began to keep two of the final barons, the one of grace and religion. There began to be a criticism. of the church, and he didn't like it. Just like I don't like it. If you tell me I'm not holy, I may say to you, well, how dare you call me that? What made me up here to drop my knee in the cleft of my skull? Now, I said that it took the church some time to realize the disturbance that was caused by Christ that we give him before he was died. And I said, these people will create disturbances

[112:06]

I said, we're very apt to think that their demands are lawful. The principles can be unnoticed. The principles can be right. They should apply that. I didn't say that. But they got it. They can talk. Why don't you talk about it? Let's hear it from Thoreau. There are a lot of ways of killing a cat and shocking it with buttermilk. Any other question? Why don't we let go? This is the letter I must hand over to Colin.

[114:31]

He's been popularly bespeaked. It's not the wrong thing to do. You haven't done anything good. No, I didn't make sense. He taught me the esteem for combining beauty and simplicity in architecture, and holiness and wholeness. The word I wrote was common, just combining. Now I don't know all that, but it's weird about that. The colored men were at the green and he went... But first of all, back when I was years ago, there was a big masal, by the name of Tom Heffield. He wrote to Jim Farrey and asked him to give him a job. And Jim Farrey didn't actually have his letters. And by the one day, Tom Heffield had Jim Farrey, and he sent him with a cover band down to Southwark to dream.

[115:38]

He didn't dream he went to heaven. He bumped into St. Paul. He said, Paul, Paul, just one question. He said, that I've always wanted to ask you, did you ever get an answer that led you to be a figure? The Holy Father asked me to write him a letter about something. So I didn't write this form. I said, again, I said, this is the first time that a Paul M. Rath would deal with me like that. We must make that comment, because I don't want anybody to know that I ever did Paul M. Rath. I said, Paul M. Rath, again, I said, Paul M. Rath. Thank you.

[116:47]

Thank you. [...] Real and predictable. Oh, like the Day of Judgment I've been recorded. And I took a deep bow.

[117:59]

And then it appeared to me that this is really the answer. This is all that matters. That we can take a deep bow. Just that. Just that. their lives are a possibility for building a bridge and I would ask you to continue your prayers very much that we can make a little contribution towards this bridge building. Thank you, Brother David. I think we are all tomorrow is the Feast of Saint David, so it's a day where we can really, I think from what Brother David has said, we see how important it is and what he's doing is something which to my mind isn't only important for monasticism, Western monasticism, but indeed for the entire church.

[119:02]

At the same time, it is something that only in the monastic framework, really, can be done on our side, too. So I'm glad, you know, that David is able to give himself to these things and to the studies that are connected with it. So tomorrow let us pray that we all grow in the art of hitting the spot and finding the center of gravity. Father Andrew is standing here. So, dear brothers, the succession of years, one following the other, and we being just in between at this moment, demands and makes it at least reasonable to attempt in some small way to establish the continuity of development

[120:34]

The past year is the last in a whole series of years. And it is at the same time the preparation for the year to come. Time is the room for life. It is the room for life to develop, develop in its various forms and depth of consciousness, of awareness. And there certainly the life of man is the deepest because of his universal awareness. For this reason, man is the subject of history. He has an act in responsibility and therefore carries development among creaturely things, development in the highest sense.

[121:43]

Beyond man, there is a new depth of awareness and of universality open to us in Christ, the God-man in whom all things were made and under whom all things are being restored in him as the head. With him and through him Mankind is able to move on a new plane of universality, the new form of destiny, which we call the economy of salvation, that inscrutable mystery of God's ways with man. It's a new plane of fullness

[122:50]

the fullness of the Spirit. In this fullness of the Spirit that Christ sends, we are able to say, our Father who is in heaven. And then, within the framework Of Christ and the messianic age that he brought to us in the spirit, there is monasticism. Monasticism truly a phenomenon of the messianic era. Monasticism as Christianity understands it and lives it. In other words, monasticism is not thinkable without that special universal outpouring of the spirit in fullness over mankind.

[123:57]

The spirit of the resurrection, the spirit of reconciliation, the spirit of unity among men, the spirit of glorification of the Father. Now here we have always, you remember that I'm sure, we have always understood monasticism in this way. This monastery has been founded to make it clear as a witness that monasticism is not in any way a means to an end outside of itself, to a work of any kind. Nor also, one can say, is monasticism simply and only a means, an ascetical way of life.

[124:58]

You remember that as soon as we understand monasticism as the fruit of the Spirit, which it really is, you know, without the Spirit, no virginity. Without the Spirit, no community life. Without the Spirit, no worship. Without the Spirit, no obedience. without the spirit, no purity of heart. And in this way, we always have considered the monastic life. We have not considered it in any way as saying the categories in these opposite exclusive categories in which one says, either dedication to God or dedication to man.

[126:03]

Monastic dedication to God is a dedication to God which excludes the dedication to man. That has never been our problem. That has been our problem, of course, in the working out of things, you know, certainly, but it has never been our tendency. That is the reason why we did not embark here at this place on a way of life which would hermetically close us off from the rest of mankind. We also have always tried to not to set contemplation against action, which I think would be so wrong, which also in many ways is certainly opposed to the deepest inner tendencies and currents, also positive currents of the time.

[127:13]

Because contemplation without action would be certainly in the danger of a wrong spiritualization of abstraction. And this again, you know, this kind of contemplation we have not cultivated here. Contemplation has a bigger meaning to us. It is the bringing together of various templar. It means of various spheres of life. First of all, the bringing together of God and man. The contemplation of the incarnation, as it were, Therefore, in this dualism we have not cultivated. Nor have we cultivated the dualism or the opposition between self-renunciation and development of personality.

[128:27]

That too is not the meaning for us of the monastic life. renunciation of self-will certainly is necessary. But that renunciation of self-will in obedience, which again comes out of the spirit and therefore is born out of love, not therefore in any way the obedience which is simply, let's say, for its own sake, practiced as a means to, in one way or the other, to annihilate the person. Nor have we considered in that way virginity as such. But again, there too, virginity has for us always been something positive, lived in that spirit of the resurrection,

[129:36]

as children of the resurrection. So you see, what always motivated and motivates and always will motivate the monastic life as we live it here at Mount Saviour on the mountain of the Transfiguration is the fullness of the spirit. Give room to the spirit. Not only that, to live in the spirit. And that is, of course, clear. We have often spoken about the Holy Spirit is the spirit of thanksgiving and praise. The Holy Spirit is that, the person of cult, of worship, as it were, the subject of worship. In the Spirit, through the Son, we glorify the Father.

[130:38]

again as a living process, not as a static, as it were, act of adoration in the way in which one so often in the past has conceived of adoration, especially adoration of the Blessed Sacrament or so on. static element. To us, the worship is an organic thing. It's a living thing in the spirit. And that is one of the reasons why for the importance of community worship. Community worship, and that is, of course, a thing which one has to learn, which does not simply fall into one's lap.

[131:41]

It's a thing which demands cooperation from all, that the work of God may be a community action, and as a community action may be stronger, how can I say, deeper, or more pleasing to God, who is the Father, not of an individual, but of the whole of the human family, in a special sense of the church. And therefore, for us, the worship of the church is simply a special inner dimension again. It's not simply a worship which has to be done according to the letter, But it is a worship which brings with it a very definite fullness of the spirit. It unites us to the church as a whole through the centuries and over the globe.

[132:46]

Not necessarily in uniformity, external uniformity. That also has always been clear to us. But, of course, this spirit, the messianic spirit, because it is the spirit of the resurrection, therefore brings with it and calls for, can we say, I would better say, produces in the soul a certain form, this form which we recall, solenity. But salinity as such is, of course, not authentic there where it is simply a framework without spirit. For us, it would be always our aim to celebrate in the fullness of the Spirit.

[133:51]

And that, of course, we have seen. I think if we look and take that maybe as one point for tonight's conservation, it's the liturgy and the practice of the liturgy. We all realize that in this practice of the liturgy we have not find and probably will never found and will probably never find, let us say, the absolute authentic form. But I think we have made a certain step in, for example, direction of the vernacular We realize, and we must, of course, also especially tonight and looking back the last year, we realize that these things certainly cannot be done from one day to the other. It took Father Basil and Father Elias a long time only to give a certain form to the

[135:00]

musical form also to the liturgy of the Christmas vigil, because we cannot draw on a ready-made present form, vernacular form of worship. So for us, that will be a kind of a thorny way but it will always be in such a way, however, that this kind of inner, the singing of the Holy Spirit, the spirit of thanksgiving, the spirit of praise, the whole spirit of the resurrection will be filled, should be filled in our monastic worship as monastic worship. It's simply so that this part is of monks of people who live the life of God, consecrated virginity.

[136:04]

The liturgy, of course, has a certain, I wouldn't say only, say, solenity. The whole concept of solenity to me is not simply a formalistic one. But solenity is, for example, also in depth spontaneity. Solenity can be in silence. Solenity can be expressed, I mean, in the Christian sense, can be expressed, for example, in a little word which is spoken during the Mass. Now, you know very well that in moving into the nave, that was one of my hopes and ideas that in that way, our daily Mass, and I emphasize that, you know, the daily Mass, because there is the problem between the Mass and the working day.

[137:11]

As the Mass is conceived today, it's conceived for a feast day. And therefore, we simply have, we face this problem, you see, of the Mass and the working day. And that is the reason why, on a working day, we kind of, how can I say, we kind of lowered, so to speak, the, how can we say, the general tone, you know, of the outward solenity of the liturgy. What I had hoped by that, and I would like to bring that again, you know, to call that to memory, so that you may remember. There were two things that I had in mind in doing this. One was that a more informal and intimate setting may provide a certain better framework

[138:14]

for individual, personal, spontaneous contributions, which, as we have it now, the logical place for that would be after the gospel. Now that, as we know, we have made attempts in that direction, but still it isn't quite, you know, what one would hope for. But I don't give up hope. The new year is a year of hope. The basis for the hope is the Holy Spirit. Now, I'm absolutely sure the more the Holy Spirit works in the community and draws people together, the more one will feel the, let's say, the carrying power, the drawing out power of the spiritual will come.

[139:15]

which the individual and every person in the community has, which greets the person. We are still in this whole line, as you know very well, in the beginnings. We are too timid. There are still too many barriers. There are still too many, how can one express it, barriers. you have fears and shyness and all these things, which of course is a matter, I think very important matter for us to overcome this. As we do it in other, try to do it in other things too. The other idea in kind of, let's say allowing the, Daily celebration, to be put on a more simple tone, was the hope for greater concentration on the days where we then would sing.

[140:32]

so that the singing then would be and would become a real joy and a real vehicle of the spirit for all those who listen to it. Again, I realize perfectly well that we are still in this transition from the Latin to the vernacular. That also means from the Gregorian to other musical forms. And that, of course, makes it difficult also for the cantus. However, we should not forget that, you see. the one can say in some way a condition for reducing daily form throughout the week was more emphasis, more power to the Sunday, and then to the real high feasts.

[141:34]

And I hope that that program also will continue in the future. There is, I may also maybe touch upon it tonight, there is the question of time. Time is, I know that very well, that the... majority of the community would feel it as good for the whole if we would get the permission, ask the permission, to drop prime. I'm a little hesitant in this context. First of all, because the dropping of prime to my mind, would make sense only as a provisorium, not as a kind of an absolute thing, therefore as a kind of a bridging, so to speak, the gap, you know.

[142:50]

but not as a definitive, I would warn against that very much, as a definitive rearrangement of the breviary. You realize that we drop prime and then simply we would drop the psalms, you know, too, and that of course would... I mean, bring us and face us, you know, with certain problems that we, to my mind, haven't really yet sufficiently thought through. And that is the whole question of the Pensum, of the Psalter, and so on, the 150 Psalms. Personally, I prefer another way, you know, of approach to this. to do the things which can be done without any, let's say, doubt or any great upheaval, first of all, in the realm, in the framework of the rule.

[143:57]

I would welcome that very much if our form of worship, maybe in the course of this year, Father Gregory has worked on that too during his time in Weston, could at least realize the various and follow, strictly follow the various prescriptions of the rule. That would be one little step, of course. That is only, let's say, it's a little step. But then, as we had it before, to my mind, the next step then concerning the volume, you see, which, for example, what I would prefer is much more reducing the volume or reducing the duplications. We have spoken about that very often already in the past, reducing the duplications.

[144:59]

And that is, of course, we are just at this moment, I'll just tell you that as in parentheses, you know, really working on this, you know, to put up a kind of a logical program. Because if one gets these various... suggestions, you know, is Father so-and-so in Paris or Father so-and-so in in Wimfen or rather so-and-so here, rather so-and-so here. Everybody has a new idea about the rule, about the office, and it really gets very complicated. And one has really the feeling that there is a lack in this whole attempt up to now, a lack, first of all, of mutual knowledge of what has been done already and what has been tried. then a lack of principles to go on, you know, and so a great deal of, to my mind, very, very questionable improvisation, which doesn't hold much, really, much promise for the future.

[146:12]

And therefore, for example, this, you know, that's a thing which, for example, the question of the repeating of the Miserere Everyday at Laws, something like that, you know, and other things. I mean, I'll just give that as one little example. That is, of course, also from the historical point of view, No, it goes back to one certain monastic tradition, what we call the Egyptian monastic tradition, and that was a very, how can I say, tearful one. It's interesting having to follow these things. I would therefore be very much in favor. I wouldn't be adamant against dropping the prime because one can see that, of course, it's today, it is really under these present circumstances.

[147:22]

The hour has no real function as hour, especially as we have it on weekdays where it's combined with the celebration of Mass, to recite the three Psalms of Prime at the present moment. really has mostly the function of fulfilling the pensum servitudes, you know, and that isn't quite, I think, sufficient, not the ideal situation. And therefore, but only as a provisional thing, not in any way as a definitive thing. See, there I would still warn, you know, and be patient about. However, you see, one thing that in some way here and there bothers me is this, you know, that the reducing

[148:27]

of the office, you know, is of course in itself, as we have also seen, we have spoken about this among ourselves, is in itself not yet an infallible way of lifting the spiritual level of the monastic life. And therefore, if, for example, the response, you know, also in the celebration of mass, you know, to invitations, to be a little more spontaneous and give her a word, you know, if or also if our whole, you know, the form of worship and so on, if that would be, if that would gain a greater, say, intensity, then I would be, say, more ready to drop prime.

[149:29]

Then, as it is, The other field that would be worth reviewing a little is then the field where the Holy Spirit again works in our hearts, and you realize if one speaks of the Holy Spirit, one does not speak of the letter. There is a difference. There's a difference between the law and the spirit. We have always very much emphasized that. There's a difference. The law as such, the law as such, the letter as such is dead. It's from the outside. The Holy Spirit is from the inside, from within, and therefore it's an inner, creative inner movement. And this Holy Spirit then works the other fields, the community life.

[150:39]

And there it is, first of all, the Holy Spirit is the spirit of adoption of sons. The Holy Spirit and the life in the Spirit can never be separated from the obedience to our Heavenly Father. That is for sure. That's not only for Christ the head, but it's for every Christian. It is the same. But of course, obedience and also that, you know, we have emphasized that very often, obedience in the Holy Spirit must be obedience in love. And there, of course, we can still learn a lot. Mutually, in the mutual relation between the authorities in the monastery and the monks, in their mutual relation, on one side, certainly, we can grow, and with the help of God, we will grow.

[151:46]

in the attempts and the tendency, willingness, and eagerness on the part of the authorities to understand, to help, to serve, and to support all that. I think we have seen that in the course of the year. in a kind of very evident way, in the way in which our brother John has given himself, you know, to this task, you know, of sub-suprior. They call it the second suprior. And the way in which he has used that, or tried, of course, we all realize that in all these things, Again, development is necessary. Development, I think, is also visible.

[152:51]

And the beautiful thing is, and the hopeful thing, that there is a willingness to develop, you know, and a willingness also to learn. So, therefore, in this inner eagerness, you know, to... to throw himself, as it were, into the community in helping, in talking, in picking up, establishing a personal contact with various members of the community, as it were, on the spot. not in a vacuum, but on the spot, be it in wherever it is, the spot of work or wherever it is. And that certainly in my mind has proved of, Sveni and I, I'm sure that you agree with me, was very beneficial for the community.

[153:54]

And then, on the other hand, we also have experienced a breakthrough, if I may call it that way, within the community of getting together in smaller groups or in bigger groups and talking in all parousia, you know, in that, you know, in a frankness, trying to constitute or establish what they call today a communion of candor. It's a nice word, this communion of candor. Again, you know, there of course are anxieties, you know, and again there are certain sensitivities and so on, and I say that maybe also have its reasons, good reasons, but on the whole I think, and that's another hope that I wanted to express tonight, you know, that I think there something has begun, you know, which for the whole community is vital.

[155:13]

That this community becomes in that way not certainly a kind of knife that wounds the individual heart, but becomes a healing wound. The community in our community life must develop a healing power. And then, of course, we can learn a lot. But I would say at the same time that it cannot develop healing power without candor. If it's, as we say that so often, you know, if it's all hush, hush, hush, you know, then it doesn't, you know, the Holy Spirit has no way of getting in there. It's kind of carefully in some way, you know, kept off. But on the other hand, the community of candor also means that the members of the community don't consider their mutual relation to one another when they are confronted, for example, with certain, let us say, abuses or certain failings.

[156:43]

on the part of the brethren. It's not, as Father John puts it, it's not a matter of trying to heat the baby carriage one for the other. That wouldn't be helpful either. That would very often, you know, just kind of help the development, maybe, of certain growth, you know, which are not good for the community, and which are really not good for the individual monk either. So on the part of the community, of the members of the community, one can see that very often, you see, the exercise of authority has a pleasant aspect and has its unpleasant aspects. The pleasant aspects of power, of authority and so on, which we, as according to the rule, have among each other because the brethren should also obey one another.

[157:55]

The pleasant aspect of this authority is to, how can I say, to... to communicate and to give pleasant things, rewards and praise and so on. The unpleasant, onerous aspect of authority is correction. And while I can see a great readiness to take on responsibility in community meetings, which I'm not opposed to at all, I don't see the same readiness within the community or from the part of the community to take on also this unpleasant aspect of authority and to also become active in correction, which is of course always done, as we know.

[159:08]

is generally the whole mood and spirit of the community is in that direction, that one administers such correction in a good and in a quiet and in an encouraging and positive way. So I think in that field, you know, we... We have, in the course of the year, I think we have made definite progress. We have shown that we can talk to one another. And therefore, that is something that we all should pray from the bottom of our heart that the Holy Spirit gives to every individual monk, that parousia, you know, that inner prayer. courage to establish in the whole community this communion of candor, which, however, is, of course, in last analysis, has its crowning and its meaning, the communion of love.

[160:27]

Grace and truth kiss one another. Then there is another field that I just wanted, you know, also to bring to your attention, and that is the field which for us, especially in the context of our modern life, you know, is of great importance, and we have seen that through the studies and the work And there again, I think we still have made, I think also to this year again, you know, another step insofar as the studies this year are concerned with a topic which is of vital importance and which cannot go wrong because it concerns the very sources of the monastic spirit, the monastic tradition. and is in that way a contribution to formulating any kind of constitution, but is also a contribution to our positive growth in the understanding of monastic principles.

[161:51]

But studies, naturally, and that has been brought as a question, has had to been brought up, you know, too, in the course of this year, that studies is a famous question in the history of modern monasticism, you know, the doctrine of Abbott Butler, that studies are work. And, of course, their studies are work. I think it's absolutely true in this way that studies simply demand and must be conducted in a certain framework of discipline and therefore also of the necessary self-abnegation and the tenacity, the industry, the effort which goes into them. I think without that, you know, studies cannot be simply only to kind of empty the honeycomb, you know, but it must also be in that way a real, you know, systematic building.

[163:08]

That is very true. However, that is in itself this thing which has certain marks, let us say, of work. still also lacks, you know, other marks which, for that matter, which the manual labor as such, you know, simply has and which the manual labor alone can provide. So we could not simply say, you know, and that wouldn't be, I think, in the development, you know, of monasticism that studies could completely replace, you know, The manual labor also has to have in itself a certain character of the real. There again, and I hope that we speak about that too, because that has been brought up and has been discussed already as far as the question of the farm.

[164:11]

And of course, in the whole question of work also comes the question of economy. And with that, you know, also the whole question of our monastic poverty and things like that, we go together with it. We cannot read on these subjects, and I don't have any intention, but I just wanted to give a certain conspectus of the various things in which we are working. And of course, as you know, all this... The work is really a thing which to my mind just today, in fact this afternoon I read a memorandum, a very interesting memorandum on monastic life. in the modern world and its re-evaluation of the monastic life in the modern world.

[165:12]

And it's very true, one of the characteristics, of course, of the modern world, too, is the contact with reality. And that seems to me is for us, you know, as monks, you know, it's still always in a very special way provided in the various forms of work. and in a special form on the found work. There he comes again. But I mean, we must think about this in a good way. I'm perfectly aware also of the problems which are connected with it. And as one of the problems was mentioned, say, somehow, which is of course together, especially with the farm work, now it was called the decontemplatizing effect, you know, of it.

[166:23]

And that is a very interesting concept. In fact, to my mind, it's a very central concept, again, you know, for us, and it's absolutely true that in that way the farm work is something which just cannot, you know, simply be put, you know, strictly into a, let us say, clockwise order. a community horario. There certainly is a difficulty. But to my mind, there are a great many questions open up. And I would again, you know, just invite all the members of the community to think a little more on the idea of contemplation, and especially contemplation also in the modern world.

[167:24]

In that way, it's always, of course, reality has certain demands, you know, and to serve the demands of reality, and to do that in as it is done, for example, in the form, in a very evident way, in a cooperative, in a collective way. Cooperation, I think, is a very, very important factor in modern life and in the whole development of man. I think that the development of man is more and more necessary and I think it's part of the great providential lines and arrangements at least that we believe to see. is more and more moving into a sphere of more and more, first of all, universal cooperation, necessarily.

[168:34]

Either we cooperate or we go down under. And of course, this universal cooperation also then accompanied and made alive in the individual cooperation of individual groups of people. That is, of course, what we see today. And any creative work today to such a great extent, if you take all the modern means of of work, fields of work, laboratories, wherever it is, is so cooperative on the basis of cooperation. So that I think in all these things we can with great confidence and with great hope enter into the new year.

[169:37]

In this, the dominant line is fullness of the spirit. And this fullness of the spirit, of course, demands one way the capitulation, as it were, the surrender to the spirit, because there simply is the flesh which resists the spirit. There is no doubt about it. So it has this element, you know, of surrender to the spirit. But the surrender to the spirit itself also then, how to say, brings with it the dying, as it were, of the flesh. But that is simply a transfiguration, a transformation, and by no means the annihilation of the God-wanted personality.

[170:39]

I think that we must have that absolutely clear. But in for the individual monk this fact, you know, that the dying of the flesh And the life in the spirit is really fulfillment of the human personality that cannot be experienced by the individual without the warmth of the community, community life. And of course, that belongs altogether, the relation of that between the loving, reasonable obedience to the superiors, and on the other hand, with it, as part of it, an integral part of it, the mutual obedience. As soon as God becomes man, this vertical isolation of the vertical alone has ceased.

[171:45]

One can say not only, I would say, not only in the field of love, but also in the field of obedience. Yes, I think it's a beautiful thing of the Holy Rule of St. Benedict to have seen that so clearly. He says that obedience in that way isn't only vertical, but it's also horizontal. as a result of the incarnation. And that means also that our relation among brothers is certainly He's the one of love. Again, you know, it's absolutely necessary for the individual monk to live his life, live also the life of virginity in a real atmosphere that embraces him and that carries him of love. But that cannot be, will never exist, without also the practice of mutual obedience.

[172:49]

Mutual obedience. And that, I think, is an important thing that we see, and that we practice that also. And then this whole life will also flower and progress in the continuous deepening through the studies and in the continuous labor in which this one can see also so beautifully, in which this whole realm in which we live, this piece of earth in which we live, the buildings, One considers that, you know, by examining the course of this year, how much, you know, only the buildings have gained, you know. How have they gained? Because there was care was spent on these buildings to put this here and to put that there, you know, and so on.

[173:54]

And all this kind of thing, you see, causes headaches, you know. Gabriel can tell us something about those headaches. But it's something, you see, that carries us, something that gives us the realization that we are on a good way, beauties. such a tremendously important factor in this whole field. You know, as long as, again, and we have never done that, otherwise we wouldn't have built these buildings as we have built them, if we thought, you know, that only the The annihilation of the person, the abstract love of God, excluding the love of men, excluding the love of beauty, excluding the love of the world, all these false alternatives would have governed our lives.

[174:57]

But thank God they haven't. And that is the work of the Holy Spirit in us. Blessed and praised forever. Brother Andrew today is, of course, as you can imagine, it's a great sorrow to me. On the other hand, I see also that Brother Andrew leaves very good in our disposition. In fact, I have told him that his disposition is such that of acceptance, you know, this kind of inner acceptance of things, that with that kind of disposition he could really stay peacefully and constructively anywhere.

[176:02]

And that, of course, for us is a great lesson, the community life, the various daily implications and the also partly misunderstandings and so on that may arise in the course of it may create then a situation in which the The place and the continuity at the place itself makes it difficult to make another step. We must keep that in mind with our principle of stability and of living together. It is possible that

[177:06]

The circumstances and the situations arise in which, say, a new beginning becomes difficult because of so many hangovers, various directions from the past which concern the inner attitude of the one who is in this situation as well as also the attitude of those who form community and represent the community in relation to this brother. And so I'm sure that you all, as we did this morning, praying in the Mass for him, that you do that also. privately that you carry him really in your hearts.

[178:12]

I have told him explicitly and expressly that the board, the covenant, so to speak, of the profession stands here, that he should feel that the community is ready to to remain a kind of an anchor for him, to remain a home for him, to represent to him always that eternal enduring love, that rock upon which Christ has built his church and any kind of Christian community. Then, on the other hand, since we are at the beginning of a new year, and we just heard these words from Apollo, that now is the hour to rise from sleep, let us not let these words pass, you know, without being really heard.

[179:27]

And in trying to interpret the Levy has a kind of a sign and an invitation on the part of God to us and to the members of the community at the beginning of a new year. It seems to me of utmost importance, basic importance. enables us the only way in which we can really begin is of course this attitude of a deep inner peaceful acceptance that it's difficult to describe but I think you all understand very well that

[180:29]

many difficulties arise from the fact, as it was also the case with Brother Andrew, that maybe certain expectations that the individual has for certain ideas he has for his, in which way his cooperation should should take place in the community. Which is the role that he plays? Which is really the contribution that he makes? Now everybody of course has his wishes or his ideas in this, but we know very well that without the inner basic acceptance and the inner detachment from these ideas.

[181:35]

I mean, the inner real supernatural detachment in Christ's spirit, in that spirit in which Christ left his Father's glory and did not cling to it as a thief clings to his prey. but emptied itself and in that way became man. That is the depth of acceptance and that is the beginning of any constructive cooperation in the whole work of salvation. That's the condition under which one enters, can only enter into peace. There is no other. We are all, as I say, we are all inclined and that is natural and it has to be expected that we have our own ideas and these ideas also should be, one can say, in general, there should be an openness on the part of the community as well,

[182:51]

as on the part of the superiors of listening to this and of trying to cooperate. But one cannot make this a condition. Either you accept my contribution in this way or else schluss. That, of course, one just cannot do, you see, because then... Well, the way we think of communion as an anthem this morning, that has taught me is, it is intricate. For this day of fellowship, send forth your light and your truth. May these be my gullet. and I ask you to please pray it in this sense for me, for the light and the truth may be my guide on this.

[183:54]

We are going to be sitting now. I want to thank you for your prayers, and I ask you to keep them up in this sense. Our worship may be the light of God's wisdom, for hard adaptations, who wants to lead the work of the life student and all decisions directly made. And also already is true that faithfulness, faithful guidance, which What I would precisely do is what one can foresee that it is more of this, that I would have studied Japanese throughout the university, would take a course in Japanese there. And at the same, that is every morning.

[184:58]

And at the same time, every evening, I would take a course at the Zen Center Society where And that is a course in Zen and discipline, a practical course in Zen and discipline, what one might call Buddhist yoga. And these two things will probably take up all that time. This is what I would do. I would live off the campus, or as close to the campus as possible. But I can't very much help with the student facilities on the campus because that course of Japanese, although it is a poor damn job, does not give me enough credit to qualify me for international bus, any of these student facilities on the campus.

[186:02]

Now, the question arises, of course, why should Oregon just be free? And it is very difficult to answer that question. I suppose the only reason that I can give is that when one sees the necessity for a task, one is not very, very sure to get involved in it. I did my experience recently at D-Day to see that this and that has to be done because they are the spirit of belonging. It's not fun. He said, rest in the eyes, but see what you see. See things lying around, things that need to be done, and then go ahead and do them. And of course, in a big undertaking like this, you don't go ahead on your own and do it. You submit. The task, as you see, to have a task here, but the necessity of such an and I must say that

[187:10]

I was not very eager at this moment. If I would know that somebody else were going to do it, I would probably be very happy. I see the great need for someone to do it, and I see my own preventive shortcomings in trying to do it. But there doesn't seem to be anybody else around anywhere who does take up the stance, the stance of really entering into Boobridge's monasticism as far as this is possible for a question, because even with superficial trainings with Boobridge, thought and discipline makes clear that we have so very much in common, and that there is a possibility of bringing a relationship between the East and the West. And this is something of great importance for monasticism itself, and for monastic people, and for the Church at this moment, for the missions of the Church, and for the world at large.

[188:25]

The importance of the text in one way or the other And then my father, much to your conviction, decided that he would let me do that. And I suppose, though I cannot fully answer this question, that why should it be Monsignor who goes into an undertaking like that? But I suppose that we being engaged in all sorts of projects along the line of molested removal are the ones that also call to other people's task credits. And then, of course, the question arises, what good will this do to our community? And that, again, is difficult to answer.

[189:31]

Certainly, just at least what it will do is that I will hopefully gain some insight into another field of monastic life, another tradition of monastic life, and be able to share that with all of you. Many other things may develop. which one cannot possibly foretell. One of the basic requirements for undertaking a task like that is to keep oneself completely open. This Zen study society at this moment is what you might roughly call a Buddhist mission to this country. However, the people who are engaged in this mission do not want to come and sell their poor products, so to say, as other missionaries on our own side have done before, but they explicitly want to come and also learn.

[190:48]

And this is a tremendous opportunity, and we have discussed the whole thing, that by a monk entering into this framework, the whole society could become something else than just a missionary. It could become a platform for exchange between Christianity and Buddhism. And this is not something which in a sneaky way we are trying to achieve, but it's something that's been explicitly mentioned as a possibility. And we will see how it works out. But it presupposes that both sides are willing to learn from the other. And I really go there with not just the pose of suddenly what's left of the real conviction in canada the great reformer and in this sense too that this word said what can light in your truth uh has deep significance when saint john says in poor god to his gospel that

[191:59]

The true light who enlightens every man came into the world This is a very strange way of putting it. And one would have expected him to say, the true light came into the world and so enlightens every man. Well, it seems quite deliberately that the Transcendent Alman says that the true light who enlightens every man, that means independent of his coming into the world in this particular form of becoming incarnate, Of course, we cannot separate these things in the divine plan. But we do know that the light of Christ enlightened man long before the lure became flesh. And it is in this sense that the Buddhist has concentrated on this inner light that enlightens man.

[193:03]

And it is really the quest for this inner light, quite explicitly and quite consciously. And we know that this inner light is nothing else but the same Christ who is the truth and who came and was man and then taught us And so this quest for ,, which is typical for Eastern monotheism, and the quest for obedience, which is typical for our Christian monotheism, are not mutually exclusive, but mutually complementary. And it is along these lines that we're dropping to quite a theological basis for a step right there. And we must all be left to develop then under the guidance of the Holy Spirit. And to leave a community for a long time like this and to go out on a venture like that is very difficult.

[194:09]

It's very difficult. And it's almost like a death. You go to be dead many times across L.A. And so I would also like to take this opportunity again to thank you for all that you have done for me and also to apologize and ask you forgiveness for all the wrong that I've done to you individually and as a community. And please forgive me. And please do pray for me that he who is our light and who is the truth may be my God. On my way here to the chapter room, Father Augustine gave me a note. We want to announce a chapter that in general, the Tuesday elections went Republican all over the country.

[195:17]

New York, Rockefeller, Pennsylvania, Schaefer, Michigan, Romney, California, Regan, and so on. I didn't want to... It's not the purpose why I came to the chapter to triumphantly announce... would not be in harmony with the spirit of conversion. But just in connection with Father Hugh's talk this morning to us during Mass and then also when the feast was approaching of the dedication of the Lateran. Father Martin reminded me of something, it rang a bell in some way, is that we celebrate this feast kind of as our dedication because it's the Salvator and the mother of all churches is dedicated to the Sylvia.

[196:28]

That certainly has a great I think many implications naturally for us. Now our church up to this moment has not been dedicated and that kind of presents a problem. we are as you know we are kind of still you know laboring over our windows and things and that might be the thing that would have to be settled before dedication but still I think we should think about the dedication and I would never have to empty my life you know that may be Fulton Sheen would have our dedication of our church. But it is a possibility.

[197:30]

It would be a good opportunity to, and certainly a very satisfactory job, so to speak. for our new bishops, you know, to do that. So I just wanted to kind of throw this idea into your heads, you know, as a little bee to kind of start humming maybe. And now, I mean, that will be a little time away, but why not? Maybe this summer would be an opportunity to do that. I don't see any reason why we... couldn't and why we shouldn't have that, and to have the bishop here to dedicate our church, I think would be a wonderful opportunity. It not only has publicity values. The other day or yesterday, I got, somebody sent me from Spain a picture, you probably see it on the table, and it shows the church of St.

[198:40]

Michael of Cuca, you know, and that is one of the, it's a foundation now, it's an old monastery, I think we have part of it here right in New York, in the, how is it called, the cloisters, you know, see they are part of that monastery, which now has been resettled by Benedictines as a monastery, Vitae Simplicioris, it was kind of opened by Paul Casals, giving a great singing song feast there. I mean, those are publicity values, but the inner I think the inner thing, also the inner value of a feast like this, we should think about it also in connection today. I'm thinking the ministers coming to us for a little day in which especially they want to visit our buildings and so on.

[199:45]

So in connection with that and in connection with today's gospel, It, what Father Hughes said in some way was, to me was a new light, you know, on it. Because there is indeed, you know, if Zacchaeus climbs the tree, I think it's indeed a beginning, you know, of a conversion. And maybe one could distinguish and say now there are two phases of conversion. One is the attempt, you know, to gain a better position, you know, to have a look at the Lord. And the other phase is in the obedience to the call, descend, you know, because I want to stay in your house.

[200:48]

And I think that is in the monastic life of everybody. our daily experience, that we have the general inner realization that we are really not there where we should be, that we are not perfect in many, many ways, and that we would love to be, therefore, as it were, on a higher plane. But then that is, again, is kind of is kind of deepened, transformed by this call now. Come down, come down, Zacchaeus, and I want to stay with you in your house. And that is, of course, really, if you think about it, seems to me that's the big liberation, that we all kind of get tense when we think of our

[201:53]

many imperfections and we want now either to hide them or we want to try some desperate things, you know, to kind of offset them. And of course in this attempt we may get very tense, you know, and as we say wound up. We have that experience in our daily life constantly. And then comes the other phase, you know, that now, Zacchaeus, take it easy. Just come down from the tree and I want to stay with you in your house. And that is the invitation to that inner completely relaxed, so to speak, intimacy with Christ. and that tremendous happiness, you know, that then my home becomes Christ's home.

[202:54]

And that is what we would call peace, and that is the mystery of the dedication of the Church. I say that because in coming back, you know, talking to various members of the community, unfortunately not yet many, but some. I must say it always fills me with great inner joy and a tremendous inner sense of relief, you know, if I see that in this or that soul in this community, this what I would call then the second conversion, takes place, and one certainly somehow, of course, always under the impact or in the, let's say, under the influence, you know, of the Lord's breath, you know, as an answer to the Holy Spirit, you know, one is able to descend, you know, and to receive the Lord right there where I am, see.

[204:06]

Not trying to stay somewhere up there and to think, oh my, if I'm not up there on the tree, then I can't get a glimpse of him and the whole thing doesn't work, you know. But suddenly my here I am. And this here, my being, as just as I am, that he chooses to be his abode. That's wonderful. Liberation, as I say, it's a beautiful thing to see that because at that very moment, so many tensions. And with the tensions, so many barriers. real and imaginary, and more imaginary than real, just fall down. So that's just a little message of joy and in a really great gratitude to God that he has chosen this place and says, now let us descend and I want to stay here with you.

[205:19]

We had in this last week the visit of Pierre Lemieux, who has now stayed with us as drawing to a close. chapter in this, one of the chapters that we sing during this first week of Advent, though through is the words of the second chapter of Isaiah's. Come and let us ascend to the mountain of the Lord and to the house of the God of Jacob. And he will teach us our ways which we should walk because from Zion the law proceeds and the word of God from Jerusalem.

[206:29]

Now these words are in a special way, you may apply them to yourself in a very special way you follow them. You have been seeking for a long time, you have been here before, you have sought admission, then the idea of the foundation in Denmark, your home country, came up and you have tried there to ascend to the mountain of the Lord and then certain difficulties arose which then prevented that. That was certainly a great disappointment. But now you came here on Thanksgiving Day, and I'm sure that you give thanks to God for the possibility and the chance that is being offered to you here to fulfill this, your desire, and to try your vocation, and to come and to ascend to the mountain of the Lord.

[207:49]

That is always one point that we have to take very much into consideration that any kind of monastic life, entering into monastic life means an ascending. One cannot remain on the plane, as it were. One has to ascend the mountain of the Lord. And what is that? It is simply a figurative expression for entering into the ideas, into the view that God has of you, into the will, God's will for you on the mountain of the Lord. You look, you have, as it were, that view on the world. You share it in a special way with the view that God has, and that therefore determines that you wanted to determine your own fate.

[208:58]

And in that way, you leave the plane. And that is of course true in a very special way also of you that you leave your home country and you enter into a milieu that in many ways of course is strange. to you and that therefore you will, there will be times in which you will feel that also very much and you might feel lonesome. I only wanted to, for all of us to consider it and I'm sure we do it. and therefore also to see our own obligation to help you in this way, because at the same time you interiorly and in your heart you say a very spontaneous yes to the house on this mountain as you have found it.

[210:02]

And then you go to the house of the God of Jacob. And I think that is important for you, too, to remember that, that it is the house of the God of Jacob. And the God of Jacob is the God of those who now, how can we say, who are, Jacob was not, as we all know, the strongest one, and he limped, and he therefore had his own earthly limitations, but the God of Jacob Jacob is the God who doesn't associate with all the tremendous power and the hunting instincts of Esau, but he goes and he associates with Jacob who loves to stay inside and keeps close to his mother's

[211:05]

apron strings. And that's good. You should realize that. And therefore, you should enter into the ways of the Lord with inner joy and great inner confidence that you are under the wings of God, of the God of Jacob. He guides you. He guides you on the ways as we sang this morning in communion as the Good Shepherd. So we want to greet you and give you the pacts and receive you into this community as a postulant just in this very desire that may this roof become for you a real home. And I think we all, as pure brothers, we felt it were a message of a healing.

[212:29]

Hail them, rejoice them, full of grace. This greeting, the greeting of the Savior and of the Redeemer to live in the sanctity of the human race, marry the woman, the woman to create, to receive love, and to foster love, to raise the weak one, the child, and all of them. Very often we have heard these words, but today they are very special. Because today, and I'm speaking here as man to man, you will see Brother Joseph and Brother Herman

[213:45]

Yes, at the altar, they may get faith, they may prompt, by the Son of God, they are in kinship, through service of God, in that purity and in that totality, which this priest of the American doctrine lets us celebrate. We put them into the hands of men, and they come as the representative of men. And if it is art, of their solid profession, of their dedication, they are also consecrated anew. They stand before God and consecrate new riches in perfection and boldness.

[214:56]

Profession is the act in which the mercy of God covers the sins of the kind, and calumniates things full of grace and love to these two worlds of power, and takes them as they are into His presence, so that they are able to come to his kingdom and bring his people to build his world, as his people's children and his kids, God's people, to be with them. That is the meaning of this celebration, which we are assisting. Now, my dear friends, you can see that in Venus, or should I say, the kiss of God, which makes the human creature become a child, perfect, immaculate.

[216:19]

But let us really consider that this perfection, which is given Here at this moment, you are human. And it has been given in the past to men that this perfection is by no means. And here I am going to speak as a man to men. To the true problem, as human beings, both reflect to their gatherings, to their families, who carry them the bread, eat the bread, wait in the bread, so that the tithes that are there and for a unity are also taught to you as the day.

[217:23]

That affection which we celebrate today is by no means the perfection that we as human beings sometimes think of as the perfection of the absolute. The perfection that, for example, would be visible to us in the linear blue sky, where the sun rises morning after morning, and nightly jolly then runs its course. Day after day, a day full of sunshine. We know still very well that this time of perfection and beauty, the deepest day of the day, what does it do to creatures, to this one great human burden?

[218:26]

to the beings, living beings that are made in capital lands and earth for the seducing, impartiality. It is not a thing that learns with the end of life. It is there from the longest perfection that we believe that this King of the Immaculate and that Gabriel is speaking about these two brothers of ours, and that we need him, and that actually we would as well go up and send his messengers to Mary and say, rejoice, full of love. It's another kind of perfection. The perfection which is unenthusiastic, but bold in perfection, then we see it works out in the naturally blue as the sun-killed star, dead after death.

[219:28]

We know very well from our experience what a blessing it is when, a day after day of sunshine, the wind begins to blow. You don't know where it comes from. You don't know where it goes. But as the fire, the sky is down, and the clouds appear, and the thunderstorm comes, and rain falls down on the earth, and then it brings in the rain. I would quarrel the tears of God, and drainage him, and he said to me, which way we go, and you begin in his name. And we were in freedom, and then the sun, it was telling us how to swim, ride,

[220:36]

and a body of smiling wings, the love of that body and that tongue that leads them towards wisdom. That is the life of God and that is the grace of man. That is the beauty of God and that is the beauty of man. And therefore today, when these two brothers of ours come to the altar, they come to that grave, to that beauty, and to that perfection, which is beyond the whole standards of plasticity, of the face that is never touched by any kind of stuff. by any kind of distortion. But it is the beauty, really and truly, of mercy.

[221:41]

And mercy is like a cloud and a document. The perfection of the sun takes it away for a time. But there is by no means the end of it. That is the beginning of the new manifestation of Christ. And so we then begin also with these two brothers. We go on as it were in this act in which they come and place themselves under the crown of the divine mercy. Must he then cover the ground, which is not ground to cover the world, but this dark, this black and cold? Let the Philopians be sent, let the Philopians be carried. In some way it is more terrifying. to carry the gun of a natural whiteness than to carry the black gun which injects the cloud that annuls the coming of God's mercy.

[222:58]

Sin is the way that is received Those tears, those tears that Christ put on, went over Jerusalem. That is the only possibility to make a vow for lifetime, to consecrate one's head exclusively to the service of God for a lifetime. One couldn't do it if one expects warm, still, sun-filled, blue sky, telling us the days of the rest of one's life. One couldn't do it. We couldn't ask the team up. But that is not the way that beauty is really stored for us. That beauty is not staying human. Takes it on.

[224:01]

That is what Allah says at this moment. Take me on according to your word. The word of mercy. The word which is wise men. You who will take wise men. That is the word to which they consecrate themselves. So let us therefore rejoice on the bottom of our homes, and let us realize that this last night fell equally as it went in the marvellous dark gloom of the morning. It reflected to us that beauty which sped when the day of dawn We rise over the duty of deep beauty of spring, the beauty of morning, in which they then would replay before the weight of a smiling one all over the earth and repeat this divine to me.

[225:16]

important thing is to follow this thing. And I hope you will do this. In the year of our Lord, 1966, on the feast of the Immaculate Conception, the 8th day of December, I, Joseph John II Teller, of the Diocese of Buffalo, defiantly promised to live a day of the conversion of my life in obedience Recording to the rule of our Holy Father, Saint Benedict, in this temple, the monastery of the Savior, before God and his saints, whose relics the folks of his mind stare, in the presence of the Reverend Father Genesis Winsome, Father of a poor-scented monastery, and the monks of the saint. In testimony, well, I have written this chart with my own hand on the day he gave the vow. In the name of our Lord Jesus Christ, amen.

[226:48]

In the year of our Lord, the 266th day on the date of the United Conception, the 8th day of December, I, Leonard Frank Reinhardt, of the Diocese of Cleveland, is honored to promise to facilitate the conversion of my life and obedience. according to the rule of our holy Father St. Benedict. In this venerable monastery among the Saviour, before God and his saints who dwell at repose in this monastery, in the presence of the Reverend Father Daniel Swenson, prior to the adoration of the monastery and the monks of the saint. In testimony aware of, I have yet to discharge my own identity on the day of the 8th of July. Thank you.

[228:03]

Thank you. And I'll let you know that we are all living one at all. Receive me, O Lord, according to your word, and I shall live. I'll let me know that we are all living one at all. Lord, lead me to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, forever and ever.

[229:15]

We should at least have a single employee as our writer. It's red, and I know it's not the wrong color that is important in power, but rather great in power to bring it to life out of our cliques. All right then. of the joy of having Father David among us during this Christmas season, these Christmas days, and I had asked him to give a little, we had a talk together and I thought that his experiences in New York would be of value not only to him but for the whole communities so that they would have shown it. Tell us a little maybe about it this morning. When I was told that you would like me to tell you a little bit about it, I was very grateful for the opportunity to thank you all for your prayers because all along I was feeling to what extent they were holding me up.

[231:30]

And I feel very well that I would have been able to do a lot to experience what I've done to support people externally, just the external setting. proved to be very, very helpful and a great blessing in many ways. I found a home very near to the university. And I know that a father, a brother, a cousin, a brother, went and brought, been there, had a chance to pedify it. But it's very rarely located. And it's a very difficult goal. free up on the 10th floor and overlooking the Hudson River. And it didn't take too big of a job to put everything in the closet to keep the home quite empty. And then I had my home made.

[232:33]

And I got to Queen's that accidentally said, will the university help me? And turned out to be a predominant father, Irish, pointed out, and carried Irish. But in Japan, it's just returned from Japan. It's East Japanese. And now it's been partially . And the more it flies away, focus on Japan and not . And then his master's thesis, then, and then Dr. Suzuki's work. So we had the ,, and spent a great deal of time listening to language tapes. And so this was also very interesting.

[233:45]

And then the on the campus is quite beautiful. It's not quite as aggressive as some other universities in the country, but it's a very good energy. And then also, on the basis on which I can't go to the rest of the campus, I go to Notre Dame, and that is just the City Parish, but they are struggling and they've done very hard. And they have actually to be accommodated for the when I get the chance to go. And so it's interesting to get into that, too, and to see how they think about the days in the City Parish to do a little bit more participational treatment and support. And very thankful for that opportunity. So all in all, if the external set image possibly somewhat will ask the claim of life in the city end, that is .. committed at least to pay me my office more or less than what I got, but then it goes on up to do that.

[235:01]

And I go to class every day at the university, and usually at the Zen Study Society, and then at the evening, every evening, I'm off for several hours at the Zen room. Well, I'd like to give you a little bit as to what's going on there. There are two things. The actual practice, the sitting, and then the teaching. There isn't too much that one can tell about the sitting. Thank you. But I can see a little better at what it is aiming. At this point, it is an effort.

[236:10]

The whole thing is an exercise in Finally, physically, through your sitting, breathing exercises and sitting exercises, to find the center of gravity of your body and to place it in the right place. And that one should spend so much effort on this sounds very strangely to us without rest in mind, but so does the the whole liberty concept of man as a unity, a really real unity of body. And so with our cretonitarianism, in which the body should see the prison and the soul is the real thing, it's very difficult to see that. But we really make the liberty concept serious and see body and soul as a real unity.

[237:11]

But then, this makes more sense, because for the Japanese, this finding what hada, as we call it, and that's really the term for the valley, hada means literally the valley, but it corresponds very closely to what the Bible calls the heart. Somehow, Hara is for Japanese. that the center of man, where man is really united in himself, where he's really one, the center of a person, and where he is in communion with body, with reality. That's what we call heart. And that goes to what we call heart, because what I think we'd say is that the center of man, again, points of the city where man is wanted and beautified, and it's in dialogue with God.

[238:19]

Of course, there's the great difference that who does the least general stresses our communion with ultimate reality, we want to part with God, and we express our dialogue. There is a great distinction, but it's usually not the top prediction, because that Christ, through his image of the living God, is both the pattern of man, therefore, is at the very heart of ourselves, we are united to him. and also that you have spoken to us and come to us in history. And these two concepts correspond to the Eastern and to the Western concept of our union with optical reality or with color.

[239:19]

So through the sitting, one tries to find this center, physically and also spiritually, to concentrate in it, and then so to realize this communication with ultimate reality. And then when we got to the teaching, I also understand it a little more loud. In fact, . They scored everything that you read about saying, though it is interesting. Though I think one can see people with the superficial knowledge, some very important aspects to it, but they are And it does remain as a complaining act, a really fractured lecture of the Lord.

[240:28]

Well, play . But when you live with these people that are steeped in that division, then you find that the action is really done on very different things, on blindness and on patience. And then you find that we have a great preoccupation with two things. I think we are really the most outstanding as you live with them. One is a preoccupation with the dead, but a healthy one. And the other one, with gratitude and great reciprocity that will raise the whole life of the Japanese at every turn. You will see the bow and the hands for the . There's one word. that is used by Christian Japanese as a prayer.

[241:38]

I think this is a . But by Japanese who are . It is also constantly used. And it's . It has many shades of meaning. But that's already good for receiving . It's just one of them. And it means, for instance, that you're receiving from somebody who is greater than you are, or higher than you are. And that you are receiving and that's the meaning of it. And that you're receiving it with appreciation and support. They would bow to everything, to a cup of tea, and to a flower, and of course, to the parents, and so forth. Before I leave, they would bow, and hold their hands, and say, I receive a present. And then there are preoccupations with death.

[242:40]

With the need to die, that these two things, to be grateful in every moment and to die in every moment, to die in the sense of letting loose. And in this sense, that this whole concept ties in very much with the school of the heart, with our school here, right? There's more and more. Just as and the heart are very closely connected. So this whole attitude towards life, this awareness and gratitude, in everyone is something that has very much to do and is really quite relevant to our school of art. And it is very striking to me how There is a tremendous amount of tradition for this whole thing. We think about the rest of the tradition as something small and something old.

[243:49]

But when you come in contact with this, at least it's very much that it compares. We are really doing everything hit and miss because In practice, our tradition really goes over back 100 years. It goes back that far. And what and what that was really trying to reconstruct something which later on became a voice. But there, you have a condition that is handed on from person to person over, well, 1,000 years and more. And that makes a great difference. So much can be absorbed just by personal contact, which you just can't get in a voice. And you see that. Then we expect, I've often thought that, for instance, the railway station, when you sit in the railway,

[244:55]

when you get drowsy and tired, and you can't invite the one who goes around and watches the people sitting there to hit you with that stick, or sometimes to hit you on the pelvic floor. Just the way he hits you, and the way the stick is shaped, the way he knows exactly where and how to hit you. Because that you just can't learn. Because no Jesus could invent a bunch of things. And there are many little things like that, in fact, right, that are very good. And I think that at this moment, He's been to a meeting that it is very important for us to somehow come in contact with this tremendous division that is there.

[246:04]

And it is a monastic division, an authentic monastic division. And it's something to be really grateful for, to have this opportunity to experience it personally and not just in your body. I think that this concept of gratitude, and this is what I'd like to close with, is also, and that has only now become so evident to me, it's something that will often be very important in building a bridge. I would just like to quote you one passage from one of the lectures' exhibitions. But Paisa would have made it worse. And he once, not so long ago, spoke about the question and so on, and put to him, and I think my talk was also put to him here,

[247:05]

How do Buddhists answer the question, does God exist? And the answer he gave is typically Zen, because it doesn't answer the thing outright, but it is very very revealing. And it's a refusal to answer that question at all, because, as also many artistic precipitators, Because also many Christian existentialists would say, the moment you speak about God in the third person, as if he existed, like we existed, like a man existed, a human person existed, you have already missed the point. You cannot speak your pain in a cold voice. You cannot be face to face to face. This is what underlies the answer to it. He said, Peter asked me, what do you say? How do you answer the question, does God exist? And then he said, just recently, I was walking down in Riverside Park.

[248:32]

The wind was blowing, and suddenly I realized the wind against my cheek, and I became aware that the air really exists. We know that the air exists.

[248:47]

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