He has to be critical, as far as sincere towards also his own institutions or the customs or the way, the routine, as it develops in the course of the century. That is one of the greatest dangers in UNESCO that so many people into Italy with that tendency to kind of have the problems of their life solved, you know, and just put just like that, you know, with one act. And that's, from then on, let's see, there is a new status and one simply follows the rules. way of life as it is established and that is therefore then the taking lean as it were from the various pros and cons from the better or less good you know that as long as we are here in the period of the genre that always follow the Christian existence and also that

[01:25]

of the monk. So what I said was meant, first of all, against a kind of self-complacent settling down. This self-complacency, and that's also why I mentioned about ethos and the impression it had made on Brother Thompson. That simply there, we see clearly one of the great dangers of the scholastic life. to misunderstand the idea, the full idea of what the flight of the world, Fuga Mundi, in a monastic Christian context really is. And I think that's it. The Fuga Mundi idea comes down to this, you know, that the monastic community, those who live in the monastic life, lose all contact with the, also let's say the spiritual, development of mankind and of the church, then there is something wrong.

[02:32]

If the Puga is in any way based on a kind of contempt, then already the monastic life is simply condemned, you know, to end them in a petty self-complacency which then begins to insist, yes, we are better because we do it exactly this way, we do it exactly this way, and so forth. I have learned a lot farther in the course of my life. Now, if Mount Xavier has to pound it, you know, with the help of God, I mean, simply as a mill, if one looks back at it, these 15 years, they're running around in Rome, Then, we are there, you know, kind of threatening in the congregation of religious, you know. One of our friends, the Queen, says, with those holy opponents.

[03:36]

And there came, you know, the year old . And everybody, Excellenza, Excellenza, Excellenza. And he found out that he was the secretary of the congregation of religion. He really looked like the incarnation of past ages. But that was all, you know, I mean, so we were kind of in a titular, you know, and then, and then, I know what you mean. And of course, we must say, you know, look at it also together. There was, in our own way, thank God, you know, we were very naive.

[04:37]

So, you know, We did this, so that is simply necessary. God always has to happen with something. You know, he has to pack with your own, our little heads, you know. But there it is sure, I mean, that both of us, I think we can say that with all sincerity and truth, you know, before God said, I mean, if we didn't believe in a monastic way of life, of course the whole thing would happen. So it would have been possible, impossible. We would have run away as soon as we saw the prefectory. But we didn't. Why? Because there was that inner, deep inner thing, which also in the course of years, and we'd appear together in the United States sharing

[05:39]

many ideas that, of course, deepened and simply crystallized, and there it was. But naturally, we did not, thank God, we did not foresee the, to say, the shape of, you know, the intensity of, to say, the test to which we are in our days exposed, perhaps the most. But the fact, you know, that this, the council, This whole new beginning of puts monasticism in no way, in no way, change the deep inner resolution, see, what one calls the monastic purpose, the propositoconastic, that inner resolve, that is simply something that nobody can give himself. It simply is there.

[06:41]

It's simply, it's a gift. It's not something that is based on any kind of human accomplishment. It's there. But this inner resolve, this proposit, or votum, or however they express it, you know, what you find all through the history of narcissism, that's a kind of key word. Who becomes a monk? You cannot become a monk with all this proposition, this vote, this reason. And that is, of course, is something that is beyond human cultivation, that is beyond your experience, that is beyond human planning. It's a gift. Look with Christi. Then, if you know that human... Remember that, you know, as members of this community, that's the root. That's the root of which this community grows.

[07:45]

And that's, of course, the root of which your life grows. These, and then we call it various ages, you take the book on humility. It's a village. What is this result? It's, as the old monks always used to say, what is the essence of the monk? Pascha, Pascha, they used to say. We call it Hans Leopold, but it is so absolutely hidden, you know, the nail on the head to suffer Easter, to suffer the Pascha, Pascha, Pascha. Let's go through this This transitus is simply impossible, you know, as long as you hold on to yourself, as long as you try to bob and get down and say, yes, I give a little here, but if I give a little here, I won't entrenched here.

[08:49]

Now, in the case, there is this resolve is simply a, one can say, a surveyor. It's a simply facing the white trap. Resistance is meaningless before you, oh God. That's the root of it. And that is what we all have to experience in ourselves. And then, if, for example, any patient comes along, how one should see that in the light of this monastic, essential monastic resolve. What is impatience? Impatience is the rebellion of the old man who wants to do things on his own terms, who cannot wait. If they have to say, well, it has to be done up to him. It's not being done up to him. That's gross. And that simply for the moment, it's impossible. You know, basically, you know, resolve, just explain clearly that chapter on humility,

[10:00]

That simply doesn't put conditions, you know. Patient, for example, can't see that so clearly in the life of Brother Thomas. That's what I tried to explain yesterday. Of course, you must always think of those exclamation, I kind of rubbed it out. But I mean, I cannot, you know, prepare every sentence, you know, and then think now, is this all very balanced or not? You know, you must simply... in our dealings with one another, you know, simply kind of take that for granted, you know, I can't, you know, do that, you know, things, but I, in that way, have to lead, as it were, to the moment, you know, I'm very conscious that formulations there may be one-sided and may not take a hold, but after all, We have been together now for 15 years, so you have learned many sides. That's right.

[11:01]

And me too. But do you know that, you know, that simply, and that simply is a gift of God, you know, not to this individual, to that individual. That's a gift of God to the church. absolute confidence that belongs, you know, in that way, Virginie. You see, what is Virginie? But entering into this freedom of absolute loving surrender to go out to Christ and the Lord, Virginie. And then, part of it is an expression of it. That, that simply is there, that without there the church would be, to my mind, not be capable. Now, again, I'm saying, God, but to give, you know, witness of the fact that we are really, since the resurrection, since Pentecost living, in the end of time, you know, in a new messianic day.

[12:09]

Because you can see there right away, where, wherever man prevails, you know, his traps and his desires, and all that is, they can't, they can't, they can't. And so, And then, of course, the messianic age has been as an age of weight, and as an age where the heavenly Jerusalem descends from the body, you know, recently, is most pure. Hapes of weight should not be said there. You are merciful to me. You may be wet and take over. We are tedious seeing a day. We cannot please you without you. That's what does one realize. And what does one realize into the very inner root, the existential root of your feet?

[13:16]

See, as soon as you know that from your daily experience, I knew that you become proficient. become efficient in this work and that work. Right away, this idea, without you, we cannot please you, becomes blurred. We please it without them. We please it by what we are. So often, that enters into much singularity. Many people who enter into this complete surrender, of course, In some way, there are moments where they actually ask themselves, why, why, where is my identity? I want to be, you know, I want to be myself. It's of course absolutely right. We should not, we should not play, you know, we should not act, you know, in that way. It's impossible, you see, but still, you know, that is there, you know, now

[14:19]

My God, but I don't want to just lose my identity. There comes then a big jump, you know, into the dark. They think with my identity, put it into the hands of the Divina Miseraciones Operaciones. Working on divine mercy. And then I'm absolutely sure of myself, but not in myself, but in God, in the Father of our Lord, Jesus Christ, in the Holy Spirit. And that's what the man was. So, I look for that matter, you see, I'm absolutely, I wanted to also, this birthday of Marcellus, follow me, I turn, absolutely in faith, in the life, way of life, you know, which... The holy ruling is no redemption. It never repeats wholeness, bad wisdom, you know, discretion, as formerly as simply as unique.

[15:21]

And therefore, I have not, but of course, and it comes to various practical realizations of this, then it is probably should be a critic, because if you If you start from a grand good principle, as one asks, as he does, that's the question of being or not to be, then, of course, one has to also have a deep inner detachment and elasticity, what we call, in a positively or widely, true freedom, a true freedom. And this true freedom also consists in this, say God, who's a true Question, you see, question this or that realization of what one is. What is conversion? This constantly critically questioning of one's own ways. Without that, any kind of , any kind of change of mind, .

[16:26]

So you also realize that, of course, one has been founded with a specific specific approach, you know, that we were not going, as the meaning of the startation, we were not starting the monastic debate and the monastic life on the basis of a certain external work. Okay, that was the dilemma which was constantly put before us, when we started here, every one of the Benedictines, and when the Benedictines became contact with, you know, said, You are not going to do anything. You are not going to teach. You can't make ends. Yeah, that, of course, was not our approach, you see. You see, we said, making ends here, of course, was an important training. But, of course, we know what I mean. You see, in fact, we tell you, you know, the work we do and with that, our way of life,

[17:34]

then, of course, then this location would have any meaning. So, therefore, all those who are here, you know, clearly see that, you know, that this monastery is based on the one thing to prevent the life, the monastic life as such, you know, then it is our purification and celebration and our peace and our glorification and transfiguration. That would be wonderful. And therefore we put that and open. And therefore also, what is that, you know, and I've always emphasized that, you know, that is a thing which has to start and which has to be repeated and repeated constantly in what we call the custodia practice, the custody of the heart, as we say now. Custodiac, how the wording is said, you know, is a kind of a, you know, to say, protective or defensive.

[18:42]

Well, that's not the meaning of it. What custodiac, you know, simply means, you know, this inner return of what we call into the peace of Christ, constantly. And then from there, you know, start all over again. You know, this thing of readiness not to get stuck, for example, not to identify ourselves with our own opinions too much. And what a color we have and still have, you know, to arrive to, you know, but that is simply the meaning of all. We cannot expect that this kind of thing, like all these things, not to get stuck with one's own opinions, not to be insensitive with all these steps of the topes of our opinions. But in that way, to be what we call detached, you know, again, you know, to have that, you know, we cannot expect that that is simply there, you know, and that is simply a given thing that doesn't happen well.

[19:49]

And then, in their quote, but what's the distinguishing, all of them, you know, is that we are constantly out of that. You know, again, it's the most important thing. In other words, we completely agree with that, in our approach to monathism, we said that the meaning of monathism is the who we can talk. Not that we, you know, sit back and say, I can't have...

[20:20]

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