Thank you. Isn't it? So, now we're going to set. Thank you. Thank you. you know, as a good kind of confirmation, you know, of what we were talking about yesterday. You know, the monastic life starting from within, what we call the custodia colis, you know. Old The constant, systematic, renewed attempt at wholeness.

[01:08]

Now, just in that lecture, maybe you could make it a little more concrete. I still thought about it, you know, yesterday and today. You see the difference in our laboratories. Well, there was the basic principles that, because it always builds on the distinction between crime and labor. Those two together, I mean, make them the whole of the monastic life, but in these two wouldn't. Therefore, the vocation is a different vocation. The vocation of the choir monk is not the same as the vocation of the laborer. I mean, as de facto.

[02:10]

Therefore, there are two novitiates and there are two several different preparations. The choir monk, of course, is the specific vocation, or the choir monk is in that According to that idea, their teaching is the opus de. There's that famous sentence, nothing should be preferred to the work of God, which really doesn't have that central position in the rule of St Benedict. But I mean, it's hugely quoted, you know, as the heart of the vocation of the choir. The Opus Dei is, of course, the choir. That is the Opus Dei. That is also in the Solemn. Ideal, that is the contemplation, you see, the essence of the contemplative life, is that the performance of the liturgical public Opus Dei, therefore also with all, let's say, external

[03:23]

air and magnificence. That's the heart of the vocation of the choir monk. The late brother, also Maria Rapp, did not take part. He assisted that, but he listened to it. He was, for that matter, he was not actually performing it. What he performed at my time, Instead, a substitute, you know, our father said, hey, Mary's. And now, in the meantime, that has changed, of course, the development is going on. And then, therefore, that was, you know, the, as I said, the heart of the, also the ascetical, let's say, effort, you know, of the choir moment. The spiritual life of the choir monk is centered and rooted and developed in the public liturgical opus Dei.

[04:30]

And therefore he has, that takes, of course, in that, if you take it in that you consider the amount also, the external even quantity of that Opus Dei in the way in which St. Benedict has outlined in his rule that of course takes really in some way takes the whole man especially if one goes a step further And realize, that's of course also in St Benedict's rule, that the mind should be in harmony with the word. The mind should be in harmony with the word. So that also is of course a law which is imposed upon the choir. It's again not, at least at my time, not for the labor.

[05:36]

The monk, it was Saint Benedict, for the lay brother, it was Saint Joseph, the worker. But, as I say, for the monk, it was the ear. The mind should be in harmony with the voice. And since that voice is, of course, a very difficult voice, therefore, the mind of the monk is engaged in seeking this harmony, down on the level of the study, down to the level of research. Therefore, this Opus Dei and the understanding of the Opus Dei also takes up practically, really, the entire work time. what was in the rule of St.

[06:36]

Benedict is the sign for work. That work time, that was, of course, the idea, also in Mariella, for the choir book, that work is study. That work is study. Therefore, he doesn't. We went here, there, you know, to, I told you that. Often, you know, here, there, and so on. harvest hard, you know, to put up the wheat or the things, you know. They always immediately, the next morning, pass it by. You can't longer see that they all had fallen to pieces because they just didn't know how to put it, you know, set the candle. The late brothers had to come afterwards and really do. And so... And the mentality, therefore, the mentality of the client is really the mentality of a scholar, practically, and therefore the work.

[07:42]

That is, then, is, of course, the other idea, the idea of work, which is an idea which, of course, today is very widespread. I mean, say, for the monk in Soleil or Mariella, the work is study, you see, scholarship. and therefore that's why he needs a cell, you know, because then he can stack the books, you know, that he needs, and then he can make that whole environment which is necessary to continue constantly the study as soon as he is not occupied with choir, the actual performance of it. So that, and of course, it said, yes, of course, that work, you know, has all the qualities of the, let's say, of the renunciation, and it's hard work, and it's a real effort, you know, and all that, but of course, of the mind, you know, but then after all, the mind, too, belongs to our body, and using our brains makes us tired, too.

[08:56]

So that was it, of course, in our day to say, too, that the priest-monk is there in order to teach, and therefore his work is teaching. That is the famous thesis, you know, that Albert Butler in his Benedictinism, his study on Benedictinism, always proposes. He says that the monk, of course, should work and should have that the hardships of work, but, of course, for the choir monk and for the priest, who, after all, has studied, you know, for six years, and all the investment has been made, you know, in order to prepare his mind. It would be foolish not to use that investment, you know, and after all, teaching boys in a class, you know, is also hard work, and therefore that simply in our days takes the path. of what we call manual labor.

[09:58]

And that was the idea there too. I mean, as I say, the monk is essentially concerned with the work of God, and therefore it takes his entire mind to be in harmony with the world. In order to accomplish that, he needs study, and he needs all the time he has, and so forth. Research, you know, or, as in Maria Lava, for preaching in retreats, you know, also that in any way promote the liturgical movement. See, that was, of course, the big thing in Maria Lava, that apathetic fonts always emphasized so much. that a Benedictine Abbey, the choir monks, and the life of the choir monks, based on liturgy, then also the radiation of that life should be, of course, the propagation of the spirit of the liturgy.

[11:16]

And therefore, when there is any outside activity or retreats, anything either inside the Abbey or outside the Abbey, should reflect that essence of the Benedictine monk as dedicated to the liturgy, and therefore should be born and should carry and should convey what we call the liturgical spirit, and therefore should promote in that way the liturgical movement, the liturgical awakening. And that was the way we sent, of course, Abbot Hill de France, you know, conceived it. It was very good at the time, very good, because it gives great unity, you know, to the community and a great power of radiation. Because there were this whole group of people who were united, you know, in that same thing, you know, to pre-research and to preach They say that's the classical spirit of the liturgy, as the form of piety, also for the lay.

[12:26]

But in all this, as I say, the lay brothers did not have any part, because their realm was that of manual labor. And from that the monk was for this reason, for the higher reason of this a choir and that the mind should be in harmony with the work, the choir monk was exempt, practically exempt. So, the bot, of course, he should not be idle. I mean, that was, that was, especially for Abitir, in France, he couldn't stand, you know, I mean, these big monastic flowerbacks, you know, I mean, kind of, you know, Mälsekre, as we say in Germany, you know, just, you know, kind of. in their spiritual factors, so they're letting him stand. He wanted, you know, something going on, I mean, a more dynamic approach to things, and therefore not this solemn idleness, you know, of course, no dominus, you know, in the Italian, Cassini's monasticism, but hard work, but scholarly work.

[13:44]

There was his idea. Intellectual book, but of course not intellectual, but serving the... And there, of course, then also as the, let us say, as the form of the inner life of the monk, which of course all is very good. From this, let us say, from this start, you know, from this, out of this... And this approach, you know, we have, of course, and that we take that over and that we cultivate that, try to cultivate that here too, realization that the mold, the form of our inner spiritual life as monks certainly is the sacramental word of the Church, the sacraments of the Church. That's, of course, that's very important. You know, I spoke yesterday, I spoke about this custodia coris and the essence, you know, of it as the depth, you know, that I'm a world, and no matter what we call the zero point, that's of course absolutely true.

[14:57]

But that is, of course, that must be seen together, and that's, I think you realize that. It doesn't mean, you see, that now the individual enters the monastery and says, oh my gosh, I have to die, I have to die, I have to die, you know, something like that. It's not in that way a kind of, how could I say, a very good, a very positive, you know, approach. And it is, of course, also not the whole thing. When we speak about dying, we speak about dying in Christ. don't not speak about dying outside of Christ, you know, but dying in Christ. That's, of course, the whole matter of the sacrament. The sacrament of baptism doesn't mean, you see, that the priest kills the infant. That's not the meaning. He doesn't go there with the slaughter knife, you see. But he immerses it

[16:01]

into the spiritual reality of Christ's death. And that's, of course, the death of the agape, you see, of the love that seeketh not her own. And that has to be, absolutely has to be seen. Now, you see, in Maria Lange, of course, then that, I think, has to be, again, is a very decisive point, and you must Realize that? Oh, no. The sacramental foundation of our life, you know, was emphasized in this way. We are, through the sacraments, we are habitually rooted in Christ, through the sacraments. Therefore, the main accent in our life is, on this side, one can say, ontological – I don't know if you will or if you understand what I mean by ontological – is the ontological sanctity that we have as Christians, the realization that we are branches of the vine.

[17:19]

That is the important thing. We are branches of the mind through baptism. In other words, the accent in Maria Lach was, in speaking about sanctity, personal sanctity, the accent was on the ontological endowment that we have through the sacraments and not through our own efforts. I say I don't understand what I mean. is what we call sanctifying grace. Every Christian has, ontologically, he is another Christ. He is another Christ. And that was very much the, let's say, the practical accent, you know, was put on the fact that we are other Christ, habitually. And that is, of course, in itself, is very good.

[18:21]

It's very true. And we have to realize that really, see, that our inner contact with Christ is not something that we have laboriously to kind of create out of our own nothingness. Impossible. No. It is as it is said here, you know, in the in the Marvelous Prologue, which has the entire doctrine, there it says, For we must always so serve him with the gifts which he has given us. With the gifts which he has given us. Now, of course, the greatest gift he has given us, the greatest gifts he always gives us, is how the sacraments. It's baptism, confirmation. in baptism, where the rebirth is given to us, sanctifying grace is given to us, this new inner form, Christ-likeness, an habitual Christ-likeness, beyond our actual psychological experience, because, after all, it's done with the children.

[19:34]

Children have no psychological experience of it. And still, the cry of the child is called after baptism. Therefore, something habitual, what we call habitual, something rooted in our very being, if it is psychologically experienced or not. That is it. You see? Yet there is, of course, the same with the Eucharist, the Holy Eucharist. See, it is the same with Confirmation. Confirmation The fullness of the Holy Spirit is given to us as a gift. And it is from that moment on, just as we carry in us the baptismal character, what we call baptismal character, we are signatory, we are signed, you know, in the likeness of Christ, you see, interiorly in our being, not in our

[20:40]

first of all, in our experience. So, also, the fullness of the Holy Spirit, the character of confirmation, the character of the priesthood of all the faithful, also, of course, is a habit. It is something ontological. And if you consider and study the doctrine of the Church about the Eucharist, the Holy Eucharist, yes. Because Holy Communion, what is Holy Communion? Essentially, first of all, it's nourishment. But what is nourishment? Nourishment means adding to our substance. So therefore also, what is the essence of the Eucharist? It is the inner augmentation of sanctifying grace. You see, it's the increase of sanctifying grace.

[21:41]

And that is, of course, something that is beyond our... It's simply something that happens in us. It happens in us through the external act of receiving the body of Christ, the external act of communion, assisting at the sacrifice. There is that habitual increase, you know, of me. But of course, you know, there is, as much as that is true, you see, as much as that is also a, let us say, a great, gives a great consolation and assurance, you know, to the Christian, also to the monk. Still, of course, The danger is that somebody, you know, is tempted to kind of rest on this nice pillow of his habits, you see.

[22:45]

This pillow of satisfying grace grows bigger and bigger just by the performance, you know, of the sacramental worship of the Church. And there is, of course, there is the danger. that it becomes something which is, because it is habitual, and because our whole confidence is in our habit, you know, in sanctifying grace, our inner being, more than in our actions or in our experience, there comes that danger of what, for example, Pius XII, you know, saw himself obliged, you know, to point out That's the... what we call, you know, in Maria L'Arc, in the liturgical mood, the terminology of the liturgical mood, this was called objective piety.

[23:48]

Objective piety. And objective piety, that means a piety which is interiorly, habitually rooted. It does not have to be accompanied by great, you know, sentimental experiences. But, of course, there is a danger. See, then I say, why am I right? Because I have that objective piety. And that is, of course, the critical point, you know, for the monk, because the monk, of course, doesn't it? It's absolutely evident, you know, that for the Christian in the world, the habitual piety, let us say, the objective piety, that means the habitual, the sanctifying grace, his ontological union with Christ is a tremendous consolation and is a tremendous need.

[24:52]

But monasticism, of course, you know, is on another level. You see, molasticism is on the level of actuation, you see. Not on the level of the habitual, but it is absolutely, it stands on the actuation. For the monk, you know, the monk, it has to be actual. That is the fullness of the spirit. If you read that here, you know, the prologue, then you can see that right away. He that walketh without blemish. That means has this constant, what we call custodia codis, the custody of the heart, and which is then the external sign, for example, is the custody of the eyes. You see? That is an act. That is an actual effort.

[25:52]

You can't do it while you're sleeping. That's it. For that you simply have, and that's the whole thing here of St. Benedict, you know, that he says, you know, now is the hour for us to rise from sleep. What is that sleep? That sleep is, of course, the trust in our habitual equipment, you know, of grace, that we get through the sacrum. But the Lord rises from that sleep, you know. He goes, his whole thing is... As long as the day lasts, and even in the night, actually the attention to the law of Christ, the actual attention, the very ideal of monastic perfection. And therefore, that is, you see, the important thing to know also for us.

[26:56]

And that's the, of course, in Maria Larten, you must say that too, you know, that it's a very important thing, of course, that we consider, and it's a very important step into the direction of actuation, that in Maria Larten, the sacrament, was always considered as a mysterium. Now, what is a mysterium? A mysterium is an action, a sacred action. Therefore, for example, the accent is not on the, for example, in the Holy Eucharist, the accent is not on the sacramental presence. That is the one kind of the inner thing and inner difficulty I had, you know, with the little brothers of Jesus, and the thing when he explained that, that certainly this whole thing, you see, that movement there of the little brothers of Jesus is an actuation, you see, there's no doubt about it.

[28:08]

It's a witness, a real witness. These people cannot sleep, you know, on the pillow, on the cushion of their habits. That's impossible. But they really go out into action. But, of course, somehow, you know, unfortunately, it's all centered on the sacramental license. Of course, that was, of course, the whole liturgical movement. Unfortunately, I think that really the church as a whole, you know, Of course, the accent on the sacramental presence was developed in this, let us say, critical way in the Western Church, not in the Eastern Church. You notice that there too, you see, that the brothers say, yes, in every country we take the right of the country. Therefore, in Pakistan, we take the Malabar right.

[29:11]

But the first thing they do is, what the Malabarite does not have, put a tabernacle on the altar, which doesn't belong to the right. It's a typical Western, you know, Latin attitude, you know, that, oh, we have made big progress, I mean, since the eastern, I don't know, fine, you know, we take the right of the people and so on, and we are, but of course they missed up on this, hurt of the sacramental presence. They missed up on that. They didn't get the whole door. We have now to bring it to them. Therefore, they have the little chapel, a little chapel, a little hole, and in front of that hole, there is the prager with the book, you see, so that you have the book, and at the same time, you can look at what? At the tabernacle. Of course, that's not the meaning I mean with the tabernacle at all. I mean, in all honour and glory, you see, but of course the sacrament of the Eucharist was not instituted for the sacramental presence, but it was instituted for the action, and it culminates in the meal.

[30:26]

Our Lord said not, look at this because this is my body, but he said, eat this because it is my body. It's the only thing that makes sense, because you don't see anything anyhow there. So, that's the difficulty, and that, I must say, of course, in my regard, for that reason, was the accent was not on the sacramental presence. Why? Because the sacramental presence, then, you see, is there he is, and here am I, and now I adore him, or I speak to him in prayer. But, of course, that's not. The Blessed Sacrament is instituted, you know, in the two species of body and blood. For what reason, you see? Because it is the making present again of the death of Christ. So it's an action. It's an action.

[31:28]

Of course, to my mind, nothing has done more to alienate, especially in those countries where the sacrament presences, the whole Eucharist, to alienate the male part of the congregation, you see, the men, you know, because the men are not made, you know, for this kind of kneeling down and adoring. But the men are always, in that way, out for action. Action is, of course, the very nature of our life. And therefore, the fact, you know, that by the whole The liturgical movement, what we call the mystery aspect of the sacraments, you know, was so emphasized. In this way, to say a sacrament is a sacred action, you see. Therefore, it is something where you have to cooperate, you see.

[32:29]

Therefore, with the liturgical movement, for example, the emphasis, you know, also of the offertor, that the people commence and offer us, you see, that they take a part in it. Of course, the offering is not really the essential part, but I mean it is, it's a preparation, you see, for it. And of course, why is the sacramental action of the sacrifice preceded by the Word? Only to mobilise the mind, you know, but for the action. Because what is announced in the Gospels? If not, the actions of Christ. So, in every miracle of Christ, what is it? It's an anticipated resurrection. Every miracle. It's the meaning of the miracles of the Lord. Therefore, it's all geared, the cult of the Church is geared to action, to the redemptive action of Christ and the participation in Christ's redemptive action.

[33:33]

That means that the heart of sacramental worship is sacrifice. That is the reason why here we stand around the altar. And the altar as such, not with a tabernacle on it, because that would distract, you know, the attention of the fact that the altar is a place that is not complete without the action. It's there waiting for the sacrament. That's the altar. When she put the tabernacle on it, then, of course, the altar is filled, so to speak, with the sacramental presence. I mean, you don't misunderstand me. I don't deny, you know, the fact of the sacramental presence at all. But the question is, what is the practical role of the sacrament in the life of the Christian? And there, it is not there for adoration, but it is there for co-sacrificing.

[34:41]

That's why we speak of the Christian as a priest, priest to the Lord. And there, of course, I say that because you can see from that, you see, that already in the same, the tendency, Mariela, the approach to the sacramental, to the sacramental world, you know, was on the line of action, not on the line simply of contemplation. The line of action, the co-sacrifice, the Eucharist, entering into the sacrifice of Christ, therefore through death into life. That's of course. And in that way, the sacraments are then the form of our ascetical life, and of course also of the life of the monk, no doubt about it. But it is important, just for the monk, it is important to recognize and to see this actual character of the Sabbath as dying with Christ and rising with

[36:00]

altering with Christ and reigning with Christ. And that is the essence of our holistic life. But then, of course, that leads also to, for the monk, every moment of his life in the monastery, should be – that's the aim, that's the goal – should be the out-true participation in Christ's death and resurrection. That is, that is, absolutely. And so, therefore, the important question then, you see, is, and that is, of course, that is, as I say, that is the The thing that I would like so much, I think, that every novice here who enters into life absolutely has to burn him.

[37:06]

He doesn't, you know, he's not. He's just in court. That he does, you know, that is where the school comes in, you know, the school. He does constantly, for example, as soon as he realises that he is thrown off, you know, that he is out of the periphery, you see, that he has lost the contact, the actual contact with the altar, you know, that he returns. Of course, you see, that is the reason, you see, why we say, what is this return? What is this return? And there, we put it this way, it's a return into Christ's love for me. And that is, of course, if you notice that, that is the positive formula, you see, for I am a worm, you see, but not man.

[38:08]

I am a beast, you know, because Saint-Bendinck clearly indicates here what is the only way of entering into the peace of Christ, you know, is stop worrying yourself, you know, stop, you know, kind of, you know, try to do it all yourself. The entering into the peace of Christ is simply here that my whole strength lies in the fact that Christ has taken me on. That is the picture that is Saint John, the Evangelist, at the First Mass, that our Lord celebrates there, at the Lord's Supper, to rest at the rest of the Lord, there, you know, to marvel at the fact that I am the disciple whom the Lord loves. I couldn't tell why, because I don't see in me, you know, I mean, I see in me a thousand reasons for the Lord not loving.

[39:16]

So I do not see any reason why he loves me. I know, I believe. He loves me. And of course, as he said, not unto us, O Lord, not unto us. Therefore, they are not puffed up on account of their good works, but judging that they can do no good of themselves. You see, that is the death. That is that becoming a world. And that all comes from God. That's the resurrection in faith. Can't do anything of myself. All comes from God. And then they really magnify the Lord's work in them. Magnify the Lord's work in them. To thine name give glory and not unto earth. Then you see the circle, then you have also the praises of God.

[40:29]

But of course the difficulty is, you know, that the need is, the absolute necessity is that the monk who sees these connections, you see, that he really takes his monastic life in that way from, one can say, from day to day, from hour to hour, from minute to minute, you know, there, I would say, systematically train himself to die to himself and to rise to Christ. And that means to return into the peace of Christ. But anyway, he gets excited, and the storm rises on the lake, you know, He gets panicky. And for heaven's sake, don't improvise now at this moment. Don't improvise. Don't just, you know, kind of work around without any system.

[41:34]

But be absolutely clear what's the first step to do. Leave all the difficulties and all the whole panic, you know, and go and rest just at the breast of the Lord. In this act of absolute fear, You love me. That is my all security. You see, that is, of course, that's a real death, but it isn't a suicide, you know. That isn't cutting your throat, you know. That's only shedding the old man, thank God, you know, and something right away, something new is there. It's right like the... like the... the butterfly that comes out. Therefore, it's so important, for example, that if somebody thinks of God and then they are practical, of course, a monastic life as such, you know, constantly offers

[42:50]

these instances, or for example, one instance is correction. That's why St. Benny says, if somebody comes to the monastery, the first thing is, hit him over the hill. But for what reason does he do that? Because Christ's justice is the beginning of the whole business. This beginning has to have the whole thing in it, you know. Of course, what is the whole thing that somebody really is able to die in taking correction. Because if somebody else tells you, you see, you are wrong in that, then really the death of the old fellow becomes actual. Otherwise, you can die a thousand deaths, you know, let us say, go yourself and stay with the eye, please. But if somebody else, you know what else, she'll wheel you out, place the detainment, place the four-square gospel.

[43:57]

Bless you, I do, please. We had an tremendous thing with the Action Francaise. The Action Francaise, as you know, was the ultra-French nationalist and monarchist movement, you know, the extreme conservative, but really predecessor of fascism. And the whole community of Solène was deeply involved in that, when the pious, at 11th, you know, So, I mean, one can see there is that, and I don't say that that's every monastery in the congregation, but on the whole, that is the line.

[45:17]

Because that's again, you know, evidence in the Council today. Two, the Apostol M. and the Apostol M. were the two who, without any compromise, you know, were absolutely black, just as is. Why? Because otherwise the Guru Yakshan goes to me. So, I mean, not only that, but also the unity of the the Roman Church and so on. With that, the form of the public prayer of the Church. And that public prayer of the Church has to be removed, you know, really, from the laity. It cannot go into the everyday life, you see. It would lose by that. It would be diluted, and it would, you know, in the end, you know, kind of, you know, get all mixed up with the world. And all that, therefore, the puritas, you know, of that, literally, that breeds also the puritas and stability, absolutely, of the Latin language.

[46:30]

Now, those two were the main replicas, you know, of Latin. While, of course, the bishops were, for example, the German bishops, present body, completely divided against it. Why? There are completely different tendencies. There is the realization by all the people of God. Therefore, really, he takes part in the divine. The divine always must be of such a kind that the deity cannot take. Because that band is against the... You see, all these abstractions, you know. I guess there is, for example, There is an abbey, you know, that, Solène, you see, there are 80 priests. 80 priests don't do a thing in the, I mean, in the theater, or I don't know. They are located in the way, you see, of, you know, people.

[47:36]

And they are, of course, the transgressions, so, once we all have 80 priests, we don't have 80 bodies for a dozen batches without it. Because here, we do this thing here in the name of the church, and this prayer, you see, is a word, you know, from the people who are offering this service, you see, then they would do, and they would spread, you know, and so on. And then, of course, today, the whole idea, of course, which we are moving in that way, you know, not yet. way, but the German bishops, of course, when they say, it's nonsense to say that the priest, you know, who sits in his easy chair in his rectory between 11 and 12 o'clock at night, you know, and with his bribery, and reads it, and that is the official prayer of the church.

[48:39]

Nobody in the parish has any interest or knowledge about it, and there he sits, you know, We don't have to tell you the time doing it, because it's an anatomy person to understand it or that. And instead of that, you know, friends, get together in the morning with the priest and the people who want to assist you. Get together perhaps again at noon, again, you know, with those who are today. Then get together through the evening and have that in the church and give the people an opportunity to think about it. That is the direction in which, let's say, the Nordic mind is working these days.

[49:27]

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