chapter of the Holy Rule, and we just started the first chapter on the Council of the Welt. You must keep in mind that that is one of the characteristics of the rule. It's really something that St. Benedict has introduced into a monastic life, a monastic tradition. So it would be interesting or as a historical, I would say, field to study, maybe for the whole of Christianity, the idea of the council, various ways in which the authority cooperates, leads, supports and hilt, by the active assistance of those who form the congregations in the church as a whole, of course.

[01:08]

We know very well today. It's one of the main problems between East and West, and one of the great problems which are in the way of union. The feeling that the West has gone, let's say, despotic way and on the other hand in the east we see a system of church ruling which is based on the principle of the synod. In the east every metropolitan has his synod and so the idea of the active cooperation of other bishops and so on is very strong. Also we know that in the East the laity was and had, also in the West, in the old, in the former centuries, the more active role, even up to our days, is not an exception, but it is quite a

[02:23]

common thing that also people teach in seminaries. We know that one of the outstanding leaders of the Greek church, Regisartus, is in Athens, a layman. So it would be a very interesting and very useful and fruitful field, really, to study this for us. Because here, St. Benedict institutes and introduces the idea of the council into the monastic regime. Then he does it, probably first of all. I mean, goes from the monastic point of view, based on the nature of the monastic community as a community in the Holy Spirit. Therefore, the relation is one of father and sons.

[03:27]

Therefore, it's a family, but supernatural family based on the Holy Spirit and that inner relation and affinity which the Holy Spirit produces, especially, of course, in those who give themselves unreservedly to the influence and the regime of the Holy Spirit. And there it is, of course, for both. It is for the one who has the authority. He has to rule in the Holy Spirit. That means he is not a tyrant. Tyrant, that's the political use of authority simply under the aspect of power. Authority is a matter of power. as the greater power, he establishes the authority. That would be in the political realm. Of course, here in the monastic realm, it is the Holy Spirit, the Holy Spirit who directs the abbot.

[04:36]

Now, how does the Holy Spirit direct the abbot? Of course, first of all, the abbot has to be open. He has to be able to listen. Such a wonderful You know, we have in our days, just in our recent history, this whole situation of the council and all bishops coming together in Rome. And then our present Holy Father with all his great humility and his great openness and his willingness, you know, to to listen, and then sitting now, he can't be there in person, he sits on that special apparatus, you know, and then he sees, you know, all the bishops, and listens to many, many things. And of course, that is kind of a revelation, as the Saint Benedict has it here in his own, in his thing.

[05:44]

Therefore, that inner humility and readiness to listen must be there. And then on the part of the monks, of course, then there are the two elements. Again, you know, the monks should not consider their, say, cooperation, again also, as a matter of power politics. Because then we have parties, and then we have vote-getting, you know, and all this kind of thing, you see, which of course destroys the Holy Spirit. It's not, therefore, to get one's own point of view, you know, to kind of triumph, but when one sits together in council, I think the first thing is, you know, that one kind of is interiorly free. That was that one openness. Of course, we realized that in our modern democracy, as it is today, with the party system especially, you can see that in Europe, the parliament, of course, was originally a place where everybody could listen.

[06:59]

But the big question is today, you know, if parliament is still that place where everybody listens. If everybody has already and is under party discipline, you know, and is kind of obligated to a certain point of view, how far is he free, you see? Can he really, in that way, have that inner openness to listen? Therefore one has sometimes the feeling, also if one sees a photograph of Parliament session, you know, somebody speaks, you know, endlessly, and the others, you know, a resignation, kind of, you know, it's all a waste of time, but we have to go through it. So, it is in that way, it presents problems, but I think that is the first thing, you see, that the whole group interiorly opens up, you know, in that way, it's ready to listen. And that is, of course, also the case, you know, for the monks, you know, that they would, of course, in that way, the, you know, Abbot Hildefons had always the idea, you know, that St.

[08:14]

Wendt is the last Romans, and now the family council is one of the basic institutions of Roman society. and therefore he has the idea that the family council gave the type for what he is doing here that he in some way transferred some idea of the Roman family to the monastic family but of course and that may be very well be the case. We know very well from our own experience that the very fact that the community gets together in a council and that various people bring for their point of view and so on is something that without doubt strengthens the family spirit tremendously.

[09:15]

And therefore in that way also in the supernatural sphere the authority of the head can never in any way replace the active cooperation of every member. This is impossible. And that is, of course, also one of the, I think, the lessons that we have learned just in these last months from the Council. That it is the Pope, you know, with his plenitude aucturitatis, still can, of course, not, as an individual singular person, replace the values and the specific contribution which the council gives to the unity of the church. The unity of the church, the unity in the Holy Spirit, simply is a living thing. It isn't only a matter of discipline and of canon law.

[10:17]

It simply is a living thing, and that living thing wants living exchange, wants that living contact. The Holy Spirit is a bond. But, of course, what is a bond? A bond is not a letter, but the Holy Spirit has the perfect bond. You know, the charity has the perfect bond. It's something that is among living. The various members of this chain are, each one is a living soul. And therefore the bond must be a living interior thing. And that, we have experienced that so often in our own chapter sessions, how a good chapter promotes and brings to realization the community spirit, the family spirit. So, in that way, a family council is, of course, is a, in that way, promotes the spirit of unity.

[11:23]

But, of course, the council, monastic council, is more than, let's say, just formed according to the pattern of the Roman family council. It is based, again, not on the relationship that the common blood constitutes between the members of the council, but it is in the Holy Spirit. And therefore, the Holy Spirit, of course, there are always two things. The Holy Spirit, in that way, comes from the bond. It is a matter, in that way, of revelation. And therefore, also, for example, the order of things to be discussed and all that is up to the authority of the advent. But then, you see, the answer to that and the discussion of that, first of all, must be interiorly free, therefore cannot be determined by any kind of political considerations.

[12:31]

If I say that, then I'm in a doghouse or something like that. What is, on the other hand, necessary is that every opinion which is uttered is uttered in the Holy Spirit in that way, in the spirit of humility, and in that inner, let us say, inner detachment, as St. Benedict says, without any obstinacy. Because that, of course, would destroy the whole atmosphere, then it would become a battle. but not really a living exchange of ideas and views. Then what St. Benedict, of course, he also reminds us of, and that is so beautiful, is that very often the Holy Spirit reveals to the younger one what is good. Therefore, again, You see, it's of course here not the spirit of, let us say, the youth movement or something.

[13:38]

More power to the younger generation. See, of course the problem of generations is a problem in everyone. Yes, it is in every family. But it's here a matter of, and that's so beautiful, that St. Bentley has that tremendous respect for where two or three are gathered together in my name, I am in their midst. So I am there. Christ is there, and Christ is the teacher. And this whole process of counsel is really a revelation. It's a revelation. It is not a kind of, let us say, arguing of various opinions. But it is a process of revelation. The truth is kind of given in this process, provided, you know, that really the Holy Spirit evades the counsel. And the Holy Spirit is, of course, in that way, free from natural suppositions, you know.

[14:46]

There might be even sometimes, as you know very well, that's a problem, you know. Sometimes the Holy Spirit needs, let us say, instruments which are really and truly open to the Holy Spirit. They must be open. And of course, the young ones, yeah, right, as our Lord says, you know, O Father, I thank you because you have revealed this to the little one. And you have hidden it from the wise ones. Now, St. Benwick, of course, knows that very often seniority is a temptation. Seniority produces maybe, you know, this kind of attitude. Oh, I have 20 years of this monastic life. I know what it's all about, you know. It's all, and therefore, this kind of, one can say, a kind of...

[15:47]

of now a kind of blasé attitude, sophisticated attitude, which may there originate, or sometimes even the experience, you know, long experience, may in that way, especially if it's more an experience which relies on human judgment and on human on a human basis, you know, judgment which relies on human basis, very often gets that kind of absoluteness, you know, and sophisticated attitude. And therefore, the young one is the one who has a fresh approach to things, who is in that way naive, but naive in a way which is open simply to the Holy Spirit. And therefore, always the famous example of Daniel, who was the youngest one, he was the one who was really chosen as an instrument of divine wisdom.

[17:00]

So it is that what St. Benedict appreciates and what of course is a natural, let us say, Basis, too, for the Holy Spirit is that youthful approach, you know, that what we call the idealism of the younger generation, you see, of the young one, and, of course, the Holy Spirit and Christianity. It is a matter of idealism. It's a matter of truth. Lift up your heart. While sometimes the age and old age may produce a kind of heaviness and a kind of numbness. We know very well that it's not only a monastic problem, it's a problem in the whole government of the church, too.

[18:01]

It's a problem which can be seen in the whole workings of the hierarchy, too. Sometimes we see churches very vigorous. Take, for example, take the church in France, you know, take many things which really came into the church in these last decades. You know, really through, you can say, the younger generation. And sometimes we say that, you know, today we put people in categories and say, oh, he's of the old school. And it's true in that way that it's so beautiful here to realize, you know, that Benedict's idea of monasticism is that that monasticism is not essentially the matter of the old school. But monasticism is the matter of the Holy Spirit, a union with it.

[19:04]

Therefore, it's a matter of idealism and therefore also a matter of risking. taking risks in that sort of way, not in a foolish way, but in a spirit of faith. So let us think about these things, and now tomorrow. It's time to have a chance to be here. It's all just, still, don't you? I wanted to mention that, of course, in kind of throwing out this idea that the comitics, I don't want to give the impression that by that, you know, the, let's say, the chapter would be deprived of its canonically improved and cedar to rights, you know, and looking through the statutes of

[20:07]

common law, but it is just wanted to show a problem, you know, which is really there and which results from our more complicated situation, which also in all these things that concern the practical administration of the monastery, cry for a especially about those who really are acquainted with the field, which is increased. And while on the other hand, a deeper going into those questions would, for many members of the community, always be a kind of you know, disturbance of their own interest.

[21:14]

But then, of course, it's true that every member of the family has, if he is an expert in a certain field or not, he, of course, has the natural desire and legitimate desire to kind of be in on it and to know what the ideas and what is going on, so to speak, in these various fields, as far as important decisions are concerned. That certainly is true. Therefore, such a committee could not simply replace the chapter. But on the other hand, I want to call your attention to another field which seems to me is really, again, is very important when we decide on, we have a course which is different from the usual course which is taken today through the framework of the present calendar, I mean, about the composition of the community and going back to the old

[22:34]

principle of the rule of St. Benedict that everybody who is a monk is a full member of the family and there's a full member of the family also enjoys the same status also in the rights that are accorded to those who are full of monks, that means members of the chapter. Now, if we don't make this distinction, as many others, the usual thing is, that the decision for somebody to become a priest or not is made already when he enters. And without any consultations, it be on the ground of his educational background, maybe also on this, personal desires but very often as you know at the very moment of the entrance beside it you enter for the choir you enter for the lay brothers if you enter for the choir then automatically you are headed for the priesthood if you enter the lay brothers then automatically you are excluded from the priesthood practically so in that way that decision is made but if that decision is not made in the beginning

[23:53]

Therefore, this whole question of the priesthood is left to, say, the organic growth also of spiritual growth of the individual is also his insight in the true character of the monastic life. And then, of course, arises the question then now who in the end decides about such an important question, who is going to go on for the priesthood. And there is, of course, in Benedictine, who simply says that the abbot picks out one whom he thinks is worthy to go on for the priesthood. But just the other day, I read in this Codex Regularum by Prostinius, We have it here, the collection of rules and constitutions.

[24:59]

And therefore, I can see that in onastic practice of all, through the Middle Ages, this sentence of St. Benedict's, the Abbot, the poem, it's always understood that this is a thing which the Abbot should not do, at least not, with the consultation of the if not, with the consultation of the chapter. And then that was different. In some ways, in some cases the council, in some cases the chapter was then asked if there was such a question of promoting to a monk to the higher orders. And that's, of course, I think a very important point that we should consider, because in our, I must say, in our whole setup, you know, of where the questioner will come to, is not a prioli decided, and is not decided on a kind of, what can say, technical ground to a great extent, it means grounds of education, but is decided then on the spiritual ground, yeah, I would think, and of course it becomes a priest, you know, is something that really concerns the entire family.

[26:20]

It's not only something that is important for the person concerned, but it is important for the entire group. And therefore, I think there would be, for example, a field where, again, I haven't thought about any kind of canonical detail, but one can see that if we take this question of separation, of the priestly vocation and the monastic vocation, seriously, it requires, of course, certain, we must be clear then about certain also practical, canonical, juridical questions which in that case then would have to be settled and indicated and in that way then also incorporated into eventual constitutions. and certainly would in that case probably also be demanded by the congregation of religious, but that is, no, but I just wanted to indicate this, you know, and I find that in this case, you know, there is really something, and again I refer to, you know, I told you the other day that I feel that the Holy Spirit is always in a special way of working

[27:45]

through the whole community and in the gathering of the professed when there is a question of vocation, of the spiritual capability and so on of, for example, candidates, posterants, juniors and so on. That is, of course, I think also a case when it comes to the question of the priesthood. The Middle Ages always were of the great extent, at least, of the idea that the priesthood, we said that before, is for the monk a kind of special, let's say, connected with a special degree of monastic and spiritual maturity. And that was, I think, always an important idea.

[28:47]

It's really the spiritual character, statue of the monk, which has a great deal to do with his appointment to the priest. And there it was, in which the whole community, I think, really could, with great meaning, a lot of meaning, interfere and help, you know, to make the right decision. I just want to indicate that. And also something for you to think about. And again, any other reactions you have, any thoughts that come to you, if you write them down, it's always welcome that we can. There may be individual talks still continue those questions.

[30:04]

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