Looking over the list of speakers scheduled for the International Convocation on Pacem in Terris, a Catholic economist remarked, I'm afraid it is going to be an international name-dropping jamboree.’ Another reaction was that the gathering would represent no more than the attempt of a feuding family to ‘bury the hatchet’ long enough to pay respects to a deceased and much loved grandfather. As I looked over the massive gatherings at the United Nations and in the grand ballroom of the New York Hilton, I experienced something much more hopeful. For the four days of February 17-20,1965, less than two years after Pope John XXIII addressed his letter to all humanity, 2,300 persons from 20 countries concentrated on that letter. The over-riding impact of the International Convocation was the intensity with which humanity was combing Pacem in Terris for guidance, and yes, for hope.

Paul G. Hoffman, Director of the United Nations Special Fund, in introducing Vice-President Hubert Humphrey at the opening ceremony, stated: ‘When Pope John renewed our awareness that war and peace are not only political matters but moral matters, when he reminded us that a cynical divorcement of the moral from the political has historically been the prelude to disaster, he gave us a message that we need and must not fail to heed.’ This was indeed the theme of the Convocation. ‘Peace is a process, not a miracle', said Vice-President Humphrey, and added that the encyclical offered a basis for a ‘politics of hope'. ‘In the encyclical, John XXIII presented to the world a public philosophy for a nuclear era', Humphrey pointed out in his prepared text.

Although the suggestion of a dialogue with Communism has been looked upon by some Catholics as hopeless and unproductive, while being openly criticized by others, the possibility of such a dialogue is at least implied by Pope John XXIII in Pacem in Terris.

No religious Order can stand aloof from the aggiornamento that is affecting the entire Church nor declare itself immune from the impact of Vatican Council II. Even those institutions that are the oldest in the Church, such as monasticism, must reappraise themselves in the light of contemporary trends. Such a re-examination becomes even more urgent in view of the attitude of many that the monastic Orders are to be the preservers of the old or traditional ways while the rest of the Church is updated. Do monastic Orders, in this view, become preservers of a really ancient tradition that is still vital for them, or rather the preservers of a nineteenth and twentieth century interpretation that no longer answers the needs of themselves nor of the Church ? Do they not have a duty to define themselves and their role in the Church, as well as give some consideration to the vitality of the image of monasticism that they have inherited from the great monastic revivers of the last century, before consigning themselves to the preconceived role of museum keepers in the Church ?

Within monastic communities today there is a healthy re-examination of fundamentals. Although not all the answers are present to the questions being asked, it is a sign of growth that such questions are being posed. One of the clearest signs of renewal is a re-awakening of interest in the eremitical life. In the early centuries in the East, the eremitic and cenobitic ways of monasticism existed side by side, and many instances are recorded of monks passing temporarily from one to the other.

Apart from the conclusion that he draws, the fault that I find with Fr Herbert McCabe's paper is this: he connects the concept of natural law much too closely with the fact ‘that we are not isolated individuals, we are parts, fragments... of a larger community, the human race.’ It is true that some parts of the natural law are based on that fact – e.g. the prohibition on theft.

But the notion ‘against the natural law’ is simply equivalent in extension to the notion ‘what is wrong'. Belief in the natural law is the belief that the discoveries of reason about ethics are the promulgation of laws to the rational creature by the Creator. The content of the natural law is thus simply the content of ethics, so far as this is independent of revelation.

William's literary personality conveys the impression of a sensitive and rather depressive man, who was very much the perfectionist. He seems to have been tortured by the fact that it was not possible for him, as the abbot of a Benedictine monastery, to achieve precisely what he was looking for in the religious life. When he met Saint Bernard, however, and saw what the Cistercian reform was like, he felt he had found his place at last. Bernard tried to persuade him not to change. William was doing the Lord's work, after all, he wasn't getting any younger, and change was always a risky business. William listened for a time, but eventually he felt he had to make up his mind for himself. He has left an account of his worry in the eleventh of the Meditativae Orationes, and again in the ‘Nature and Dignity of Love', where he laments that the sons he loves are a perpetual source of anxiety. ‘There is still a long climb ahead of us before we reach the top of God's holy mountain . . . Surely an old man is entitled to a little consideration when he no longer has the strength to carry his burden ?'

The theme of the Meditativae Orationes is a search for the face of God. William is looking for various things, but all together they amount to something like a convincing vision, a view as nearly possible perfect of the reality of God.

The spiritual life is not only contained in participation in the liturgy. Certainly the Christian is called to pray in community, but nevertheless he ought to enter into his chamber to pray to his Father in secret, further, as the Apostle teaches, we ought to pray without ceasing.

Second Vatican Council. Decree on the Sacred Liturgy, 12 Now listen to how we ought to pray. Prayer has many good qualities. Where you should pray is not insignificant or a question of little importance. The Apostle says: ‘I desire then that in every place the men should pray raising holy hands without anger or quarrelling'. And the Lord says in the gospel: ‘But when you pray, enter into your chamber and shut the door and pray to your Father.’ Doesn't it seem to you that there is a contradiction? The Apostle says. Pray in every place: and the Lord says.