The objective and, as I told you, are you larking together with the and so on, the great emphasis was put on what we may call the objective point. It means the sacramental life of the church, which has as its objective the inner habitual or what we call sanctifying grace. That is the sacrament, you know, is works, as we say, ex opero operato, and that means through the very performance of the sacramental art, performed in normina Christi, or as mass, you know, in the person of Christ, vi credi acclampere, got away to move,

[01:28]

the day before he entered into his passion, into his service, takes the bread, you know, and lifting up his hand. So, completely in the person of Christ, please act in the person of Christ, is therefore Christ's work, which is Christ's work. That's the objective reality. Of course, that objective reality is indiscriminate. And Christ, there with this objective reality, works. He, by our taking us into his own sacrifice, own death and resurrection, gives us, especially in the Eucharist, because the Eucharist is given in the form of a meal, gives us the increase of sanctifying grace.

[02:30]

The confirmation, the deepening of the growth of the ontological inner habit. That is, of course, something which is beyond our experience. That is not a matter of a revival meeting. That is not a matter of crying, you know, falling into ecstasy or anything like that, nothing. It's the work of Christ. It's not a passing bubble of emotion, religious emotion. And that was the big accent, you know, by your love, was put on that, you know, We stand, and also as monks, we stand on the walk of Christ's sacrament, what they call the mysterium.

[03:38]

And that was the second point that I mentioned to you the other day, that as much as what we would call the objective or also ontological character. You know what that means. As much as the objective for an ontological character is emphasized, or was emphasized, still the other thing which was made very clear, which is of course of great importance, is that every sacrament is an action. It's an action. It is performed in the way of a drama, a cult drama. That's the Mysterium. It's a cult drama. If the Mysterium repeats in the sacramental form, we present the original drama of salvation.

[04:50]

That's, of course, for us Christians. Christ's death is the sin. I'm coming from the Father. And I came into the world. I left the Father. I came into the world. I leave the world again. I return to the Father. That is the drama. Into that we enter. And there is, of course, every sacrament that way. The Baptist, baptism is that way. Baptism is a descent. I think for all, you know, we spoke about it the other day in connection with the celebration in order to baptism of Christ, this immersion in the Jordan River. It's a descent. And then the rising again, coming out the other side of the Jordan, you know, on the back of the river. And there, heaven is open. And the voice of the Father is heard.

[05:52]

This is my beloved. So it's a drama. It's an action. It's really, as we always say, a parabola. Descending and ascending. Or, as we say, a circle. He comes from the founder, and he returns to the founder. And in between, you know, he dies for us, and then he rises for us. He takes us on, and he takes us up. And of course, by emphasizing this mystery aspect, of the sacraments. Sacraments are, of course, as action, much closer, let us say, to really the center of our entire, of our real life, of our actions.

[07:02]

If I consider the Mass just as a means of making Christ present, And then, let us say, adoring him, the species of weight, the monsters, that is, of course, that something which is interiorly is static. That is static. That is in that way what we call more on the meditative side. This here, the mystery aspect of the sacraments is more on the active side, but active in the sense of active life as the drugs of the old times, you know, used that word, active. As Saint Benedict says, when he describes the active life, you know, what does he say, the tworok or the wood? He says, what is the discipline of the monastery I pour? The emendatio alvizis, the healing of the vices, and...

[08:07]

progress and charity. These are the two things. Dying and rising. Dying and rising. That is, of course, that is, if you consider it, you know, that is, and it's really the most simple formula. I think you can put the whole thing in the, let's say, you can approach it, you know, this whole sphere of the sacramental life, you know, you can approach this under two aspects. One is the aspect of the adoption of Son, you know, that we celebrate, you know, in Christmas too, you see. The Father speaks to the Son, you are my beloved Son. You are my child, the Father says to the Son. Of course, the son, you know, taking on, having taken on all of mankind, this word is spoken really to everyone.

[09:14]

You are my child. Then comes the answer to that. Father, he wants me. Take me on. Of course, according to your word, not according to my word. Is he the The act of adoption must be, of course, answered on the part of man. It must be answered by this word. Yes, not my will, but you will be done. It's the essence of be a song. It cannot become a song and say, the heck with my father. It's impossible. Absolutely impossible. And therefore, you can see right away also, in the whole monastic life, The way in which St. Benedict conceives the rule is a practical way of this act of adoption becoming a son.

[10:21]

And in this act of adoption, the abbot represents Christ. Therefore, the father says, you know, through the abbot, you are not sure. And then everybody in the monastery must enter into this word which is spoken to the abbot. And then he does by obedience to the abbot. That's the word. Or he will say, yes, amen. Not my will, but your will be done. And then he is a song. That is the meaning of obedience. Therefore, you can say monastic obedience absolutely has the character of the real mystic. It's entering into this process of adoption of becomingness. That's one aspect. That's to say that is the Christmas aspect. Then there's the other aspect.

[11:24]

But these two aspects can only be separated, to say mentally, not really. Because since man is really say, by birth, man is of course born, as St. Paul always emphasized, a child of wrath. That means not a child. He is born in his with that ingrained tendency of not giving up and not giving in and maintaining oneself. What we call today the big word is independence independence for for independence from the crane law that is the kind of program today so and that is of course that is the but the giving up of the independence what is it that's of course at the same time dying it's dying it's a death and there we come into the other line see this

[12:34]

Adoption of songs is, of course, a rebirth. A rebirth is not possible without dying. And therefore Saint Benedict points that out so beautifully. In. Persevere in the monastery until the end. That makes that special. Oh, why? that through patience you may participate, partake in the sufferings of Christ, in that way, into glory. You see, that's the mysterious idea. And you see, if you see the sacraments in this light of adoption, And in this light of dying and rising, you see, death and resurrection, rebirth, see, the two touch one another, then you also see that the sacrament, every sacrament in itself, sums up, you know, the entire life.

[13:51]

That's what I tried to explain the other day in concern and with regard to the votum, the plows. The vow, the botum, that is one of these moments in which the entire life of man is gathered up in one moment, in a divine womb. That, of course, is in the sacraments too. What is the essence of human life, even on the natural line already? What is it? It's always dying and rising. You can't stand it. 24 hours without somewhere giving up. But ordinarily, in between, somebody has to give up. Man has to go to sleep, as we say. But what is going to sleep, you say, now? Finished. I'm at the end, you know.

[14:53]

You have to take over. That sets the essence. Therefore, All this, this dying and rising, as again, you know, compared to sleeping and waking up again. So, you see, there is the mystery aspect, you know, and you see that this, what we call sacramental piety, of course, is highly in that way subjective. Not only objective, but subjective. It's a thing that simply goes into interaction. day-by-day living. But, you know, the important thing now is, and that's what I mentioned to you the last time, you know, that it is really necessary for the monk that this process of adoption of song, and our entering into it,

[15:55]

at this process of dying and rising, our entering into there, in our minute-by-minute life, hour-by-hour, that that isn't left to the improvisation of the individual, that that is not a matter of improvisation. But that should, in the monastic life, in the life of the man in the world, It really, or it has to be, no matter of it. But the monastic life is geared to a method, you know, of this supernatural madness. The method. That's the important thing, and that is the thing which I, I mean, to be frank, as you understand, you know, don't say that. in any kind of disparaging way.

[17:03]

I just read, you know, these days, this here in Mariela, and I think eight people died, eight, eight monks died, brothers and quadrants, all old and no one was only 25 years old, brothers. But all the others, you know, one was 1903 and the other was 87. Another one was 84. So, I mean, really just, you know, the... It was real harvest, real harvest. And it's really very, very beautiful, you know, to read. I mean, the chronicle of the... of these monks, you know. But one can see, you know, that everyone was an absolute, still wrong, an absolute individualist, or like me.

[18:05]

But, you know, it's always that kind of, which is, of course, very, very strong in the, also in the, what you call the contemplative monasteries, the way of day-by-day sanctification is simply a matter of living monistic life and then somehow meeting the various things, you know. But how to meet the friends, you know, that is led to the initiative of the individual. And then it's what I would like, you know, so much that we would get in our custom to really do that methodically, what we call the channel or the channeling of the objective sacramental grace, which is the grace of adoption, which is the grace of resurrection, of dying.

[19:11]

The channeling of this objective grace into the everyday action. And that is the terrific thing, which I think constitutes simply the monastic, really the monastic endeavor. That is the monastic endeavor. Why does one leave the world to continue this kind of improvising? That's fine, I just can't believe it. If that would be the case, you know, what really, what and is the doctrina abatis, the teaching? What is it? What is it? If it is not the constant helping, and the constant getting in touch, you know, or so with the Abatouk,

[20:19]

it grow into this whole system, one would say, of adoption, into this whole process of adoption. But if that is simply limited in order to either to the average, you know, of giving a confluence, you know, to the community, or also regularly to the community, But then, as far as the spiritual life and the daily spiritual life, everybody's left to his own devices. The Adventist allowed, you know, to look, you know, at the various ropes on which he sees his sons dancing. Then if somebody falls down from the rope, then, oh, gosh, well, that, no. Then the Adventist has to come, you know, and get a dispensation. That's then his, that's when it's his fortune.

[21:19]

He dances at all. an ascetical rope dance, you know, on his own, improvising moment to moment. And only in emergency cases, you know, that may be, you know, the avid, they call it. In a juridical, canonical case, you know, not the idea. Therefore, it must be also, you know, keep that very clear, you know, that the progress of this affiliation rests on your relation to the head of a monster. With that I always say, you know, that there might be the personal difficulties for time and for a period, well, then the subicta, as St.

[22:22]

Benedict calls it, you know, the middle man comes in, you know, and may be acting, you know, in that way, for the abbot. Well, that's always possible. There are always, you know, moments in which somebody, you know, gets kind of red hot, you know. puts out the brakes, you know, and at the same time tries to go ahead. After a short time the wheels get red hot. And then, of course, now what to do in here and there may be good to have a suit picked up, somebody who takes the place. The devil, of course, is always there too, very strongly in the picture, because the devil knows what Filiation means he himself is the one who has refused to be a son, you know, and he said, Lord, I shall not serve him. That's the essence, of course, of the diabolic existence.

[23:25]

I shall not serve him. Therefore, the devil will always be first, you know, to, let us say, take the words of an abbot, you know, and sit on it. and then make it heavier and heavier and heavier for the one who has heard it, maybe not in the spirit of adoption, but in the spirit of suspicion, that here he is being trespassed, or he is being stepped on at home, he is being stepped on deliberately, just, of course, he's picking at me when we get him, and all these things, the devil. sits on that, you know, and they have to expect those things. Because he doesn't like filigation. He doesn't like this inner, you know, intimate and easy, you know, contact, you know, between father and son in the spiritual life.

[24:28]

He doesn't like that. Always stays, always stays, as long as we are in this human skin, We are always under a veil. We are never real. It's not apparent what we are. And that is as true of the habit as it is of everyone. We are all under a veil, you know. A moment of the veil where we can be, let us say, translucent, you know, like a piece of crystal in this life, doesn't it? Just maybe... after long years, you know, of living the affiliation, it needs somebody that really may grow into that transparent, you know, lucidity. It's possible that even there he's always exposed to misunderstanding. So, but that is what I wanted to call your attention to, you know, if you, it's really, that is to me, one of the most

[25:35]

serious, the most central things in the entire life here, you know. It's a reason from our savior's existence. If we don't have that, if we wouldn't follow this, sure, it would be just the joy of any other congregation, you see. But this here is the, that's the nerve, the center, and that's why I Pay such attention, you know, and call your attention to the school. Because what is the school? The school simply is a way of entering, reviving, renewing, always this creation. How? By turning to Christ. He is the son. And at the same time, the father. The father of the new world, part through two ways he could.

[26:37]

The father of the world to Christ, the risen Savior. To him we go. It's so beautiful, in fact, if one really sees that, you know, also how the school, the school is not by invention, you know, it's simply a word, you know, it's also a sound. The source, you know, really comes out of the monastic life. So there's this practice, you know, in a monastic life, you know. So in this thing, it's so beautiful, you know, that the school, you know, tries, and of course they again completely following the gospel. the leadership of the Gospel. That's, of course, what the school is.

[27:38]

It's simply the word of the Gospel put into some kind of a method. But what is the beginning of this method is what we call, we turn into the peace of Christ. That is the whole principle of this whole thing. Because how does the, on one side, how does the, the interruption or the danger to this whole process of filiation, how does it manifest itself? Being out of the peripheral, forgetting, by independence, some kind of rebellion, some kind of resistance. All these things. Some feeling I'm not appreciated the way I should be. I am used for things, you know, that really are below my level.

[28:42]

All this kind of thing, you see, and therefore it's always a disturbance, really, of the peace of the soul. The disturbance of the peace of the soul. Now, the school simply says As soon as you realize that there is a disturbance, don't ask now, what kind of disturbance is there? First, I have exactly to know what and how great it is. No. Just take the disturbance as a fact. Then leave it there. Leave it there. And go into the peace of Christ. That means join in this way the one who is at the same time your brother and your father. That's a beautiful thing. And that's why that's what I would like so much, you know, also for you, you know, is to realize that, you know, that that is the essence of one thing. Somebody has said, you know, the abbot is said, yeah, he should represent Christ.

[29:50]

He should be a brother and a father. The obedience that is there is not just kind of military rigidity of this what they call the obedience of the cause. This theater of the marionette, you know, you have to pull it all in the, I'm here, whatever you say now. You say, lift up your right hand, right? Lift up your left hand, right? Sit forth your first, you're right. But I won't take any initiative because I'm already a big in hot water, too. This kind of thing where I always call and tell you, you know, the political aspect. Keep away from the political aspect. If we habit in the monastery, yes, for that matter, in a community, in a political position, because it's a position of authority. But, of course, it is not political in the sense, you know, of the words, in the sense of the spirit.

[30:55]

That means, in the sense of Christ, represents Christ. How does Christ exercise his authority? First, by dying through his church, becoming a bride, becoming a brother. And then, you see, so it's going to the one who is brother and father. That's the mystery. While our affiliation and all this death and resurrection is really... Dying into life. But you'll notice also very well that, for example, in ascetical language, the young monk or the novice always presents, you must die to your old self. You haven't died enough. Of course, they'd say, my God, what is this dying? And so on. And then it shall not survive it.

[31:56]

This kind of thing, you know, which creates all kinds of fears. And therefore, we say, you know, and that is so important for the entire spiritual life of the monk. If you feel that, you are off the track. That you have, to some degree, lost the life of Christ. What do you do? Go to the one who loves you unconditionally. That means who is your brother and your father. More one cannot be. Closer one cannot be. And in that way, you see, go into this process of again. Today, if one speaks about obedience. Obedience has a bad connotation, especially in our age.

[33:03]

So, in this way, it is connected, you know, with King George. We have started, you know, getting rid of him. Our salvation. Now, here comes the church, obedience, obedience, obedience. And some people really representing it in that way, that obedience means shut up. Do what you are told. That's, of course, not true. It's amazing. True. You know, then, then... The Christian life as it is lived now, you know, of course, it was in the, for example, you know, somebody who, I think we, the same thing, you know, for example, the notion of sacrifice, you know, is approached. You see, it's another one of these notions.

[34:05]

Obedience, sacrifice, well, maybe mortification. Another one. Obedience, my, that's the biggest blow to any independence, you know. It's the dead blow to independence. Of course, in one side, in the spiritual life, in the spiritual ground, it's a simply invalid approach. It's a political approach. That is what spiritual obedience is not. Spiritual obedience is filiation. entering into being a son. But being a son, of course, what is the last meaning, you see, to the positive meaning of being a son? In Christianity, what do we learn of our Lord, you know? His last meaning of being a son is to glorify his Father. Glory, you see.

[35:06]

Any glorification of the Father, that is his life. So it's a positive one. To give glory to the Father, you know, that is also something, you see, that one kind of, one of this, and there comes the notion of sacrifice. This giving glory to the Father is sometimes, as a sacrifice, a notion of sacrifice is considered like a kind of a moloch, you know, seeing that there is God, you know, and... Or the good to him is he's just then the destruction of all life around him. Sometimes it looks that way. Sacrifice is again here, of course, giving glory. It's a positive thing. It's a passing into us. always say what is the meaning of sacrifice already in the Old Testament, the burnt sacrifice, the word holocaust, all those total burnt offerings.

[36:15]

It looks like total destruction. But what is it in reality? It's of course a transformation into what we call the incense, which The evening sacrifice is like an incense ascending, like a cloud of incense ascending to the Father. And therefore, it's an entering into new existence. It's an entering into what St. Paul always called the freedom of the Spirit. Freedom. That's really the meaning of all this, of the filiation, of the obedience, of the death, of all these things. The last thing is freedom of the spirit. And then, of course, also the meaning of this method, you know, of this, what we call the school.

[37:19]

It is that somebody should first of all enter into the peace of God. In any way, he sees himself, for example, in the wire, you know, in the swamp, only the acid fire, you know, of the bitter zeal. The third thing is, right away, you know, the pizza. It does not tackle anything in the bitter zeal that never leaves anything. How to... You have to just renounce your whole possibility, potentiality of action, as soon as you see that. You have to run, you know, into the peace of God, rather than far.

[38:16]

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