I'm being very active in the groundwork building and we have thought so much about it and we have taken so many various talents and we have came in all directions and I think it was all for the better and I think we have learned a lot. We hear the ideas that glows which are probably alive today and the morning will tell us into what we first started with and maybe a little naïve in some ways and over simplifying matters.

[01:09]

I think we might more come to the realization that the monastic building must express the monastic spirit and especially the life which takes place in those buildings. Now when the other day when the people from Cornell, Professor Hildes, two students, were here, then we had some conversations about the philosophy of the monastery building about the functions and how to express them in the architectural structure and we ran up pretty soon I think we have pretty much come to a kind of clear idea about for example the pottery

[02:25]

in the monastery is really a key position. As I say, it's the, what is it called, the threshold, you know, between and therefore the dividing line between the outside world and the domestic world. And that certainly the pottery should be in a position that all those who live in the monastery or who also come to the monastery pass through it. Personally, I don't think that that position to the point of the portrait also has to be extended to the, for example, something like in our place to the farm. the milk truck and things, routine things which simply go in and out and so on.

[03:33]

I don't think they have to pass to retire through the control of the porter. But certainly, I mean, visitors, you know, and guests, you know, and also the leaving of monks, they leave the monastery as such. leave it certainly from the pottery. It's a different thing again, if monks pass from the monastic building, say, over to the farm, so on, with the work that is not a matter of that way, you see, the farm belongs to the whole precinct of the monastery. Of course, in former days, one thinks of medieval days one can see that the farm too is still in the enclosure of course that also has a important I think political reason to the of course it's one thing is that the word you know should be within the enclosure the clausura may suggest may be a

[04:52]

wall, you know, an enclosure wall. I'm not absolutely sure, but I haven't studied it, you know, if there is a real wall, maybe. However, one must of course be certain and true, you see, that evidently the wall that's in medieval times too had a much greater function than they have today. The monasteries, there's every castle or even every home, I mean every farm in some ways used to be a fortified place, a protected place, because there wasn't the order which exists today and the police and all these things, but there were many more of the Hazards, you know, many war of bands of robbers, all kinds of elements, you know, wars, little wars, and big wars, and sort of Teska going over the country, and certainly every noble man, every family of some importance had its own, I mean, living place.

[06:20]

fortified and protected in that way, naturally. The monastery had two, you see. Then also the building of walls was of course in those days more simple matter as it is today. So I think there might well be, you see, that an enclosure that built in time would enclose or take into consideration all those places in which modern monks regularly work, that these places all were separated from the world by a war. That is possible. And even we see that in medieval monasteries and cloisters, that's true. However, if in our days, I think the The situation in that way is changed.

[07:22]

And if today one puts up a sign and one says, no visitors allowed, that may be not a perfect architectural solution. It's a practical one. In our days, everybody respects such a sign. However, that is not such a tremendously important thing. written. However, that is certainly true. If you remember, one of the reasons why we didn't go with this scheme was certainly that there just was no clear access to this precinct. I think in all the considerations that then later on came up, this idea has been more clarified. Then, therefore, there is certainly Another thing which in these conservations also came up was the position of the room.

[08:27]

As you remember, we had a certain order, let us say, stages of closeness, let us say, the parlor and visitor or the guest where, for example, priests, guests, and so on, would stay. There is a certain closer approach to the center, the spiritual center of the monastery. The more accidental and casual the contact is necessary, the more that is kept at the periphery. And then we came, I think, to the development of an area where now where the community and the guests meet. That is, as you remember, that also I think has become clearer to us in the course of these discussions.

[09:41]

meeting between guests and community should take place basically first of all essentially I would say principally in community actions that the center of it is the Eucharist where all and also the guests are all taken in and drawn into the same action, Eucharist, and the other place then logically where community and guests would meet, I always say not individually, meet, you know, but so that the guests, you know, let us say are taken into the community as a whole, not an individual talking or anything like that, would be the refectory.

[10:46]

But for the refectory, I think that also has to come clear to us only then when the eating is a real community action. And that is, under our present circumstances, for example, is really only the dinner. so that the factory then would for that matter you know have that would be a place but it's just no place for any kind of individual talking or anything like that it is participation in official action the other participation then is in the what we call there the common room. Now, I must confess that the idea of the common room wasn't always very clear to me, especially the relation between chapter room and common room.

[11:57]

The common room, I remember that at one time was, at least to me, a kind of place where recreation could take place, where reading could take place, something like this here. I think that this room here influenced a little the thinking in that place. I mean, recreation room, or reading room, or also where lectures here, something like that could be held, where reading could be done, and where in this way, guests, you know, could attend to reading and so on. Now, and also maybe occasionally also take part in recreation. Now, what then the function of the chapter room would be that also wasn't quite clear to me. I think I was inclined at one time to think that then chapter room and common room would be kind of the same thing.

[13:04]

I must say that in thinking a little about it, not only these last weeks, but also visiting monasteries in Europe, that problem, I think, has become a little clearer. I just wanted to tell you some of these thoughts in that connection. Of course, all the rooms in the monastery The common rules in the monastery should be those which serve a common function, which express or where a common function, official function of the monastic life takes place. Now the first question which may be raised there is, is recreation such a common function? And I have been brought up in the as you sufficiently know in the Warrenese tradition.

[14:08]

And there it was always pointed out that the Warrenese constitutions have a very beautiful chapter about recreation. It's a kind of theology of recreation which is developed there. That is very beautifully brought, you see, I mean, that they meet on a very high angelic level, and it's somehow, you know, that they all kind of float around, you know, the clouds of their enthusiasm, and then communicate that to one another. And of course, as soon as recreation is a community action, then the abbot presides, you know, and, of course, then when the abbot talks, everybody has to, all the angels have to turn, you know, to, to, how to say, to the lord of the angels, Dominus Ancelorum.

[15:19]

And, now, certainly, I mean, that's... As I can remember, that kind of thing really never happened. There was a great deal also on the Habit, you know. But I mean, Father Habit was a very wonderful man, you know, but at times he... He had his difficult times, too, you know, and then he would simply hide behind a big paper, you know, a newspaper, you see. All the others lined up, each one, of course, on a chair by himself, you know, would try his best to entertain his neighbor. It wasn't very often possible either. It was not very well the scene if one monk without, you know, kind of official...

[16:20]

Anu, what we say, Anuatio, and the kind of the abbot would become the kind of separate center, you know, which was kind of awkward, you know, as long as the abbot is there, you see, when Anuatio becomes the center of common attraction, it's a kind of, no, awkward situation, you know. And so it seems to me, just also in seeing that again, and of course that That's this Boronese concept of recreation as community action had also its enemies, you know, the Bavarians are opposed to it. And let's say that it's monastic, or let's say Prussian monasticism, you know, this kind of recreation. Now, I think if we, there is nothing about recreation in the Rudolf syndrome. So if there is recreation, it seems to me it is a bene, which then the abbot may give to the community for very good reasons.

[17:31]

There might be a good way of also meeting, say, under relaxed circumstances, and recreation should then really be what the name says, it should be an opportunity for the individual to relax. And now it seems to me that the essence of relaxing, maybe I'm too much of an individualist, is just then doing what one really would like to do. and be very different. There may be a whole group that would like to play volleyball or something like that. There may be others who would like to look at it, you know, and just see how this one is doing, that one is doing, it's very nice. And then others may like, you know, to say, to talk to another about something, you know, that he is interested in.

[18:40]

or something like that, or just sit around in an informal way, you know, just to talk, and the average, you know, just joins them all without officially at a function like that presiding, because that changes immediately, it seems to me, the character of that exercise. That makes it a common exercise. And then, of course, if that is the case, then the bell is the ring, and now we begin this common exercise, and the bell rings are gone, it's finished, you know, and so on. And in the meantime, it is done in a way, you know, in which the average, I don't know, it may be. Personally, I think It sometimes is also a good way of maybe, I mean, if the abbot decides, of bringing things to common notice.

[19:47]

And it's certainly true, I mean, that one would lie, for example, a letter from the Roman brethren and it's written for the whole community, you know, it's fine. The whole community listens to it, you know, and then or there is something which happens of great public importance. Now, then also, the abbot would like to make it known to the whole community. But personally, I have more and more come to the conclusion that these two things should be separated. That we have, if there is recreation, there is which the habit gives to the community that people may recreate. That means that they may do something that they contribute to their relaxation. And that is with different people are different things, it seems to me.

[20:50]

And if people are kind of ordered, you know, all together, now here, let's say the order is recreate. then somehow it isn't very inusive, you know. It may be kind of a barrier, you know, just now. So I think it would be much better, you know, for the period in which there is recreation. It doesn't have to be certainly every day in the week. I don't think that there is... Not necessarily at all, but a certain number of times in a week and so on, and there's this time for that purpose, you know, and then record it. But then just, you know, I mean, doing it in every way. For that, of course, then, if there is something that is real or really of common interest, and not at all that one should hear,

[21:58]

Now, then all brethren have to be called together. And there it seems to me that the only reasonable time in which that can be done is, I would say, in connection with the evening spiritual reading, perhaps preceding it. But then that would be, but that is then the end of the creation. And then all gather together, you see, and Then the superior is there. If he has, then, to make a communication to all, all right, then he does that, and all enjoy that, and so on, and on, and on. And then starts the spiritual reading afterwards. But if one considers that, then, of course, the And as I say, the function of a common rule becomes kind of questionable.

[23:01]

Then what seems is left, you know, is certainly a chapter rule, which I think there is all things that concern the monastic family and are not strictly with the divine office. The divine office belongs into the oratorio, but what is not strictly divine office, but is a spiritual community action, takes place in the chapel room, as for example, chapter meetings in which things are discussed. The Concilium Fatum takes place in the chapel room. The reading, the spiritual reading, it's in common for all, is the chapter. The office, what we call, you know, there's the office of the rule, the rule of spendigthes, all the work distributed, again, a thing for the chapter rule, with the average, you know, maybe a verbum bonum, some explanation of the rule.

[24:20]

All that, seems to me, fits and belongs into the chapter room, but should not be tied up, you know, with library or reading or recreation. That is then. Because there is a whole group, seems to me, of community functions which justify a place assigned for it. Certainly in this function you see that too at the invitation of the habitant. So the guest, especially, I wouldn't say if there's, for example, any kind of nearby group of guests that make a retreat, retreatants, you know, would not be invited to a chapter. But if there are guests there, for example, clergy or so on, who stay for a while and so on, friends or operates of a community, and it has a spiritual purpose, then they could also be there.

[25:32]

If, for example, also a man gives his invite by the abbot, address the community. Now, that is also an action that could take place in the chapel room, it seems to be. And then, you see, that, let's say, the common room errs a big official unit, you know, by itself, it seems it loses its importance for what I would say, that a common monastery, and in building a monastery, maybe one could provide, you know, for example, with the entrances to the garden or to a place, you know, where people may play, you know, but there's also maybe a kind of veranda or something, you know, perhaps gather at the time, if they want.

[26:34]

I mean, at times, they are given for recreation. It's also not, if somebody, talking it over with the superior, he says, now, for me, really, the best recreation here would be if I could just go and pray, or if I could read, and the superior accepts the reasons, and knows, you know, that's good for this monk. All right. does that, so that there is not, so to say, an official or solemn place for them. The other thing then, which also affected and came up in talking to our friends from Cornell about molestation, of course, has also even passed. kind of puzzled us very much.

[27:34]

It was the reason for many difficulties. Still is, that is the question of the dormitory or the cell. And now that too, I must say that in looking at it again, you know, from the point of view, of the vita comunis, there is no doubt, you know, that in the eyes of Saint Benedict, the sleeping is an official function. It is not just a retiring and getting out of your monastic clothing and then putting on pajamas, you know, and so on. on some pieces more, some less, you know, depending on the climate, you know, or the temperature.

[28:49]

But then what kind of retires into his privacy, you know, with a sigh of relief, you know, just plucks down on one's bed, you know. Thank God, you know, now for... eight hours to send out, I don't have to think about the conference, you know. No, I think that's the thing. But I mean, that's not, of course, you know, it's not Saint Benedict's idea, which we can't see right away, you know, but Saint Benedict sleeping is still cormerum vigila, you know, I mean, nox illuminatiume. I mean, in the sense of that principle, I don't want to go into a theology of sleeping at this moment, but that would be an interesting thing, too.

[29:50]

But certainly it is a community function, and, of course, it is bound to certain times. I mean, it's part of the vita communis. and of that whole constitutes, that whole rhythm of the Vita Communis, which is designed, you know, to mold and to form and fuse the community into one, so that they all, like one army as soldiers of Christ, you know, serve their Lord. Hence, therefore, so let the earth Sleeping is not considered as a complete withdrawal, but it is conceived according to the idea of a soldier. That means he has to be always on his guard, and also the sleep and the night is not his own, but it is still part of his service.

[30:55]

He doesn't cease to be a member of the army as soon as the night comes. because the reason why a Christian or a monk is a soldier is because he spent his eschatological spirit I mean he is waiting for at any moment for the order of the Lord for the coming of God and therefore as it says let them sleep each one in a separate bed that is a I'm going to say, a measure that he wanted to take. And, of course, what cognitive immediately there, I just mentioned that on the margin, because it will be a consideration which will come up later again, and I'll explain it a little further. That is the honestas. I mean, there's, of course, a danger there if there must be a separation between those who sleep, each one in his own bed.

[31:59]

Let their beds be assigned to them in accordance with the date of their conversion, subject to the abbess dispositions. So, I mean, the monk is not outside of the community and not dispensed from the obedience, but he again remains in the realm of the abbess dispositions, remains a soldier. If it be possible, let them all sleep in one place. So that's, say, the ideal thing. All in one place. All together in one. Just as all eat in one place, just as all pray in one place, also all sleep in one place. But if their numbers do not allow of this, let them sleep by tens. or twenties with seniors to supervise them.

[33:01]

There shall be a light burning in the dormitory throughout the night. And light, naturally, is also with a sort of theological significance. I mean, it is that of the term readiness to rise at any moment. practical way in which the community and the individual, let us say, remains still a member of the community. He is never, let's say, completely covered by the shadows of night and isolated by them. And there shall be a light burning. Let them sleep clothed and girt with girls or cords. Again, you know, that is, as he explains right away, He says, not with their bills, so that they may not have their knives at their sides, so they are sleeping. But being clothed, they will thus always be ready. Rising at the signal, without any delay, may hasten to forestall one another to the work of God.

[34:10]

That is therefore the main idea, that one sleeps in readiness when the call comes to go to the work of God without any delay. Get this with all gravity and self-restraint." Therefore, no kind of pantsing around. The younger brethren then shall not have their bids by themselves, so we mix with the seniors, again on the same line of thought as also the individual bid. When they arise for the work of God, let them gently encourage one another on account of the excuses to which the sleepy are addicted. And therefore, that makes them the rising, you see, to a common thing. So it ensures the dormitory in that way, the vita conformis, the vita regularis. And in that spirit, you know that

[35:13]

monk, therefore also during the night, you know, remains a monk and a soldier of Christ. Now, in the course of time, as you know, this re-rule of the dormitory has been relaxed, then there came a strict, you know, reaffirmation of it was kind of pulling, you know, in various directions. First that rule was strictly observed, you know, through the centuries, then I think when the, you know, maybe when one could say when the devotio moderna set in, you see, I think the cell is to a great extent the introduction of the cell, the monastic life is an influence which I think two factors maybe had an influence.

[36:17]

One was, that is, 16th and 17th century, certainly also 18th century, the fact of the rising studies. The individual monks, you know, did much more study intellectual work. And for this intellectual work, couldn't you do that perhaps another time? And then also another thing is, another element, you know, is certainly that debutsio moderna. You see, I mean, that the idea, you know, of the gate to the Carmelite, the Carmelite movement, of the quiet retiring into the presence of God, means that the monk in his cell had then more time and more opportunity also for private prayer. Therefore, the cell certainly has a place where the monk would devote himself to mental prayer and also then have a place for reading and have a place for study.

[37:31]

So these elements have had a great influence in the introducing of the cells. Also, another reason which I think we have mentioned in the past and which can be then seen, as I say, church legislation kind of, I think, varied about the point. There was a time, you know, when this cubicles in the dormitory, within the dormitory, became more popular. And there was then not so much at that time for the, let's say, for studies and for meditation and prayer, but these cubicles of separations in the monastery, in the dormitory, were to assure the honestas, for modesty's sake.

[38:33]

to assure a certain minimum amount of privacy for the individual monk sleep. Then in the 14th, I think in the 15th century, again a strong reaction against it, even ecclesiastical legislation forbidding these cubicles in the monasteries. And then, but then later on, I think in the 18th century, really, at least in the Benedictine order, not in the Trapisto. Finally, a victory, let's say, of the Sill. We have Father Augustine here at the time, when we kind of first began to study, that was in 1911. December, at the end of 1958, where I had asked him, you know, to look up some of the documents of the farmhouse at the time, gave us a history of the development of the chain from the dormitory to the cell.

[39:55]

There is a document which is kind of statuti, it comes with dilirus, sacri ordinis cluniacensis, or regularia stricta observantia. And that is a document of 1740, it seems, 1740, on the question, quomodo, how the monks are to sleep. And that is an interesting document because it brings all the reasons, you know, for the change from the dormitory to the cell. Since according to the recent custom, and then it said, Proctone statem et put fratres sese facilius liberiusme in spiritualibus exercedo valiant.

[41:03]

Dormitoria, que olim amta erant cubicula, multis instructa lectis, nunc in diversas celas in distributa. Idio uniqui que fratit celab una asignatu, in qua dormiat, Now, that's the interesting change. Therefore, we see that for honesty and modesty's sake, that the cradle may more easily be a useful free way In spiritualibus exerceravat. They may, I would say, in practice spiritual exercises. For that reason, the dormitoria in cellas sunt distributa.

[42:09]

It's a nice way of expressing it, you know. Dormitoria in cellas sunt distributa. And therefore, we give them father, Then it says, But the superior should have a master key. Then he should see that he may open every cell and see if there is no peculium stored up. Sicli in superiore parte osti, and then another thing you see to preserve the character. In superiore parti osti, that means part of the door, maximi noviziorum.

[43:16]

especially when there is the presser of a novices. Foralmen rotundum, a round hole. Corupertum aphori scapella, from the outside covered with a cover. Prefacili hink inti veduci tosses, easily can lift one side or the other. Perquot frate intus existence, a superior posit observatari, to which, if brother, his insight may be then observed. He is superior, an se regulariter gerat. That's a nice way. If he, how would Paul can translate that? If he conducts himself, according to the rule. I think to observe if he does what is prescribed by the rule at that time, you know.

[44:33]

When there's reading time, if he is really reading. The superior should look through the... you this for Hamlet to see if he truly seeks God. Or if he would do something, if he really is seeking God, or if he is doing something else. ... [...]

[45:41]

What is that? What is that? A box which has a key by itself, you know, so that within. If he has, then he should give a second key to the subject. Or, he should, you know, without that, put it into a common box, you know, as we have it, you know, that if he wants to use it, he may use it. Then he continues, also interesting. And no brother should, as long as he is in the cell, admit into it any layperson.

[47:06]

any ecclesiastical person, any foreign monk, for anybody at all, only without the superiors or the seniors, the dean's permission. Quo obtento crambio ambo, al plure simulini erunt, if this permission has been obtained, then as long as two or vor a in e sel ostium teniatur saltem semi-acerto, then the door should at least be left half open. Vicumque vero in supradictorum casum aliquo deliquidit, graviter deliquid, graviter pul superioris arbitrio pugniatur. But if anybody in these just mentioned things, what is the liquid, has failed, that is a grave, what is it, a grave fault, and he should be severely punished by the superior.

[48:27]

It is really great destruction of the souls where at times colloquia colloquies are permitted in Then, it is said still further, you know, about the lectisternia prohibemus omnem lectorum or natum, nulisturca lectu panos lanios verlinios habia, that was evidently considered a great luxury, you have any, isn't it, limen or even wool, isn't it, wool things? what they would have if they had no linen or a linen.

[49:29]

No, hmm? Those curtains which are in that time, the person around the desk. The person around the pool, he's great, the hibble bed, I'm saying. Germany had a hibble bed, you know. On poles, you know. Four-poster lid, you know, with nice, you know, things, drapes. That means around the bed, you know. That would be, yeah, these four folks to drink. Why one would have that? Perhaps you have to protect from drought.

[50:31]

I don't know about the windows. Well, yes, I mean, this is the 18th century. Did they have glass windows there? They have their cells of that time, of the 17th century. And they have two. Oh yes, double windows you mean. Perpetuum in dormitorium, perveto silentium. That was of course also in still Maria Larch and all the... these long corridors, or corridors where the sailors were on, were called dormitories. Dormitories.

[51:33]

And there's also the reason why in these dormitories, at night, always a light was burning. But that was simply in the corridors outside the sailors, of course. And there dormitory, Capitum Silentium Servitur. seems that also every brother was helped to keep a light burning in his cell but it is said here that they should Seek to it that the candles would not be too close to the bed, nor to close to the walls, especially when these walls are paneled, panel walls.

[52:33]

Potta ingenio. Danger of the ingenio. Then it is said also, bestiti dormia. They should, therefore, they should sleep in that tunic. If they are outside the abbots, the priors, administrators, all the monks, either in when they are in the monastery or wherever outside the monastery, They should sleep in their monastic habit. Scapulari parvo cum capuzio. Ritunicella is a special night.

[53:44]

Scapular. And the hood. And so it was a little maybe abbreviated that they should never leave their head, you know, simply negligent. In disorder, sed honeste cooperer co-obtractorium tesuca extendendo compost. But, honest way, you see, they should decently cover it with a copper.

[54:46]

Therefore, the dormitory, that means the whole thing, you know, the corridors not to be once in a week cleaned. And also the cells on Wednesdays or Saturdays and the day before when there is a feast day. So that is, I only read that to you there to give you an idea of the discipline of the 18th century. Of course, you can see there two things, the transition, as we made, from the dormitory to the cell. However, naturally, first, the use of the cell, the main reason for the use of the cell, evidently, is exercitia spiritualia. Therefore, what we have said before, you know, that it is the extent, you know, is that devotio moderna, that attitude which has come in, has left its stamp on the monastic life, as we can all see, the kind of spirituality that in the 18th century, in the 19th century, was common in the Benedictine monastery as everywhere else.

[56:11]

But then the use of the cell, of course, with very strict regulations concerning the opening, concerning the possibilities for the abbot to end it and to go round, then these forarmen, you know, this look thing in the cell, which I think one reform council, you know, said that this was almost not enough, but there should be a big, you know, four, quadrat, and should be there. And then, especially the other one, I mean, so the supervision, possibility of supervision, strictly preserved, and then the devisiting as considered as a grave break of the monastic rule if it is done without permission.

[57:20]

And in every single case, that permission has to be gotten either from the abbot or from one of the deans. In that way, of course, that is Another reason which shows, you know, that the cell was still strictly considered, I mean, also as a possibility, certainly, of abusers and of danger, you see, especially for the science. Now it is the time we have to follow this up here.

[57:59]

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