29 Group Masses 'ln a Monastery er oontext for this experience. These shared ref lections have enriched us oonsiderably , because, for the greater number of us , they provided us with the first occasion f tlrings or speaking about spiritual in f ront of our brethren. A number of the brethren felt a new f reedan at being able to to express themselves in public in this manner. What a joy, too, cover the riches of this or that brother, af ter having lived beside him for a number of years! Finally , the gospel was perceived under a new aspect. We can note , that these Eucharists with a smaller number of participants too, to make possible a greater liberty , and by this very f act, teach the how make a:mnunity good use of a legitimate creativity in liturgical matters. There 's yet another f ruit to gotten f mn these small brations: for be group rronk-priests, they provide a good schooling in hCJN to side at a celebration. At any rate, such celebrations make us nore manding as regards ourselves even in other oontexts , and at the larger conventual Masses. One gets a deeper insight into his prayer-lif e, so that one can celebrate the ccmnunity liturgy at perhaps a deeper level. Finally, in this type of prayer, which is si.rrpler , more f amiliar , and oonsequently easier to personalize , we 've of ten been able be closer to to one of the brethren on the occasion of sare evert which touched him foundly -for instance, the death of a f ather or of a rrother . In large too an assembly , a certain amount of discretion is absolutely necessary. DIFFia.JLTIES AND LIMITS But it 's also quite clear that the above manner of celebrating group Masses has its dif f iculties and its limits. One of the first which we soon ran up against was the lack of equality, at the level of decision-making and organization, between nonk-priests and monks who are not priests. These latter run the risk of being at the mercy of the fonner. spite of dif In f erent attts solve the problem, this is always going remain a delicate point. to to
Group Masses 'ln a Monastery 29 er oontext for this experience. These shared ref lections have enriched us oonsiderably , because, for the greater number of us , they provided us with the first occasion f or speaking about tlrings spiritual in f ront of our brethren. A number of the brethren felt a new f reedan at being able to express themselves in public in this manner. What a joy, too, to cover the riches of this or that brother, af ter having lived beside him for a number of years! Finally , the gospel was perceived under a new aspect. We can note , too, that these Eucharists with a smaller number of participants make possible a greater liberty , and by this very f act, teach the a:mnunity how to make good use of a legitimate creativity in liturgical matters. There 's yet another f ruit to be gotten f mn these small group brations: for rronk-priests, they provide a good schooling in hCJN to side at a celebration. At any rate, such celebrations make us nore manding as regards ourselves even in other oontexts , and at the larger conventual Masses. One gets a deeper insight into his prayer-lif e, so that one can celebrate the ccmnunity liturgy at perhaps a deeper level. Finally, in this type of prayer, which is si.rrpler , more f amiliar , and oonsequently easier to personalize , we 've of ten been able to be closer to one of the brethren on the occasion of sare evert which touched him foundly -for instance, the death of a f ather or of a rrother . In too large an assembly , a certain amount of discretion is absolutely necessary. DIFFia.JLTIES AND LIMITS But it 's also quite clear that the above manner of celebrating group Masses has its dif f iculties and its limits. One of the first which we soon ran up against was the lack of equality, at the level of decision-making and organization, between nonk-priests and monks who are not priests. These latter run the risk of being at the mercy of the fonner. In spite of dif f erent attts to solve the problem, this is always going to remain a delicate point.
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