About St. Benedict's Abbey

k ansas

monks

or a e t l a b or a p rayin g an d wo r ki n g s i n c e

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St. Benedict’s Abbey Horarium

Ple a se join u s for Ma ss or P rayer!

Monday-Saturday Vigils/Lauds 5:45 AM Midday Prayer 11:45 AM Conventual Mass 12:10 PM Vespers Mon-Fri 5:00 PM Vespers Saturday 5:45 PM Holy Hour praying for Vocations Saturday - 7:00 PM Sunday Vigils/Lauds 6:30 AM Abbey-Student Mass 10:00 AM Midday Prayer 12:05 PM Vespers 5:00 PM

Contents 3 - From the Abbot

A message of welcome from Abbot James Albers, ninth Abbot of St. Benedict’s Abbey.

4 - Our History

We journey from St. Benedict in Italy, to Bavaria, to Pennsylvania, and finally to Kansas, where the monks have been praying and working for more than 160 years.

14 - The Monastic Life

A brief overview of the stages of monastic life.

16 - Monastic Vows

We offer you a look at our three vows: stability, obedience, and conversatio morum.

18 - The Habit

For 1,500 years we have been the ‘men in black.’ In this article we examine the monastic habit.

20 - A Day in the Life

Help us bring Christ to the world.

Stability is central to the life if the monk – this vow keeps us rooted in this place and reminds us that, no matter where we are, our spirituality flows from St. Benedict’s Abbey. Our very lives are sustained by the perpetual prayer of the Abbey.

One of our most important works is sharing the love of Christ with all those that we serve – you can partner with us to bring Christ to the world by becoming a Partner in Stability. Your monthly support is critical to making our prayer and work possible.

For more information, visit our website:

K A N S A S M O N K S . O R G / S TA B I L I T Y

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S t. B e n e d i c t ’ s A b b e y

As monks, we seek to live out St. Bendict’s directive to pray and work, journey with us through this day in the life.

26 - Partner with Us

We seek to bring Christ to the world, there are a variety of ways for you to partner with us to spread His Gospel message.

28 - Endowed Funds

You may also support our prayer and work with a gift to one of our endowed funds.

30 - Our Work

We take a look at the many ways the monks seek to share the love of Christ with the world.

Fr om t he A bb ot

On the Shoulders of Giants

We stand on the shoulders of g iant s …

This phra se ha s b e en parse d for hundre ds of years and attribute d to many, but I fe el it is appropriate for our community. Ever y time I v isit our Abb e y ’s cemeter y or w alk pa st the wall in the church listing out all of the monk s who have gone to their eternal re w ard, or when I lo ok at the p or trait s of the abb ot s and bishops that have gone b efore me, I am b oth g ratef ul and humble d. It is b e cause of these men, and b e cause of the thousands of B ene dictine monk s throughout histor y, that I am able to live this life of prayer and work – to offer my life in ser vice to Christ and his Church. A life that I am glad to share with you a s you visit us in our mona stic home. On b ehalf of the monk s of St . B ene dict’s Abb e y, I would like to say “welcome!”

It is our hop e that you will exp erience St . B ene dict’s dire ctive of hospitality, that you are welcome d a s Christ . Inde e d, finding Christ in the other is one element of what draws us monk s to the mona ster y, and we hop e that during your stay w ith us you encounter Christ in a meaning f ul way.

Since 1857 we have sought to live out our mission of prayer and work : offering the sacrament s to those we ser ve in our parishes , e ducating and forming the student s in our e ducational ap ostolates , sharing the merc y of Christ w ith the imprisone d, and e ver faithf ul to lif ting the ne e ds of the world to G o d in our prayer. D uring your stay, I hop e that you are able to join us for Ma ss or the Liturg y of the Hours – that your faith might b e de ep ene d and emb oldene d by entering into these act s of offering praise and thank sg iving to G o d.

In this b o ok (which is yours to ke ep) we hop e to share our lives w ith you: the histor y of our order and community ; an answer to the question, “ What is a monk?”; and much more.

We are also se eking to share the love of Christ and the G osp el through our so cial me dia channels – in audio, vide o, and text . Plea se follow us online at kansa smonk s .org or search Kansa s Monk s on your favorite so cial me dia platform, and b e sure to share w ith your friends , that we might b e able to share the p eace and love of Christ w ith them a s well.

Again, welcome to St . B ene dict’s Abb e y. We know you could sp end your time any where, and we are g ratef ul that you have chosen to sp end some of it here w ith us .

In Christ , Abb ot James R . Alb ers , OSB Ninth Abb ot of St . B ene dict’s Abb e y

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from

Benedict to

Bavaria to the

Bluffs in

Kansas

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S t. B e n e d i c t ’ s A b b e y

O n e t housand five-hundred y e a r s.

P r e c i o u s little in this w orld ha s tha t kind of longe vity.

A sh o r t 450 years after C h r ist wa lke d the Ea r th, one ma n sta r te d a r e v o l u tion. H e saw a need f or the c ultur e to tur n its e ye s ba c k – ba ck t o w a r d C hrist. Watching the c ultur e se e mingly de volve a r ound him, h e e st a b l i shed the first B enedictine mona ste r y a s a pla c e of de e p pr a ye r – a p l a c e t o focus on glorifying the Lor d.

A s t h e centuries crept by, mona stic ism spr e a d a c r oss Eur ope . Both me n a n d w o men dedicated them s e lve s to living a c c or ding to the Rule of S t.

B e n e d ict. Monasteries became gr e a t ba stions of pr a ye r, e duc a tion, stud y, a n d m issionary endeavor.

A s m onasticism grew, man y sa w it a s a n a ff r ont to pr ogr e ss a nd a t h r e a t to government. N apole on be lie ve d tha t mona ste r ie s r e pr e se nte d a n e x i s tential threat to his r ule , or de r ing tha t the y be str ippe d of a n y p o sse ssions and their land be a uc tione d off .

D e sp i t e these attempts at ha lting the spr e a d of mona stic ism, St. Be n e d ict’s R ule persisted like a f or c e of na tur e . Spr outing ba c k up in E u r o p e and eventually sprea ding to Ame r ic a ; mona ste r ie s now dot th e c o u n t r y and seek to continu e to be tha t sa me home to pr a ye r a nd wor k t h a t S t. B enedict established ...

O n e t housand five-hundred y e a r s a go.

S i n c e 1857, S t. B enedict’s Abbe y ha s se r ve d a s a c ity on a hill, se e kin g t o b e a light of C hrist to the wor ld. I n the se pa ge s we hope to te ll you th e st o r y t h ese K ansas Monks, o f Ora e t Labora – Pr a y a nd Wor k – off e r in g y o u a g lim pse into the jour ne y f r om St. Be ne dic t’s c a ve in I ta ly to th e Bl u ff s on the Missouri R iver.

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The great Roman empire was disintegrating. Disillusioned by the decadent life around him, the son of a Roman noble left the city to live as a hermit in a cave near Subiaco, thirty miles east of Rome. He soon attracted admirers and the young man began to pursue and educate disciples whom he gathered into a cluster of small monasteries. Our “family tree” is rooted in sixth century Italy – planted by the young man who would become St. Benedict of Nursia. At Monte Cassino, he wrote his Rule which still serves as the guiding text for Benedictine communities today.

As Napoleon rose to power he began suppressing and ultimately secularizing monasteries throughout France, Italy, and beyond.

Feeling that the monks held too much power with their land holdings, abbeys were forced to give away their possessions and sell off their land. In 1803 St. Michael Abbey’s property was confiscated, the monastery was shuttered and by 1815 all of their property was auctioned off.

480 a.d.

• • • 716 a.d.

• • • 766 a.d.

• • • 1803 a.d.

• • • 1830 a.d.

•

In 716 St. Boniface traveled from his Abbey in England to spread the Catholic faith to the people of Germany. As he led the faithful as the Archbishop of Mainz, abbeys were founded in and around Germany, spreading Benedictine monasticism.

Under the guidance of Charlemagne, in 766, Blessed Gamelbert of Michaelsbuch, in association with monks from the Archcenobium of Monte Cassino, established St. Michael Abbey in Metten, Bavaria. For the next 1,000 years the monks of Metten served the people of their region as pastors and educators, establishing the tradition that is carried on today by the American-Cassinese Monks.

During the Bavaria suppression of the monasteries their Metten property was available for purchase. Johann von Pronath, a Bavarian politician, acquired a great deal of land in Metten. By 1830 he convinced King Ludwig I to re-establish St. Michael Abbey. In 1837 the monks opened a school that is still in operation today, renewing their dedication to education.

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S t. B e n e d i c t ’ s A b b e y

In 1833, after hearing that the German Catholics in America were in desperate need of priests, Fr. Henry Lemke resolved to travel to America. Upon his arrival in 1834 he was assigned to a parish and learned English from, while teaching German to, Bishop Francis Kenrick (Philedelphia), and his brother, Bishop Peter Kenrick (St. Louis.) He went on to serve Reverend Prince Gallitzin, who was a renowned servant to the Catholics of Pennsylvania. When Benedictine monks first arrived in America, Fr. Henry invited them to establish the first monastery on Gallitzin’s land.

In 1846 Fr. Boniface Wimmer, with 18 other monks, traveled to America. Upon their arrival they were invited to Carrolltown by Fr. Henry Lemke. Finding the conditions there unfavorable, Fr. Boniface accepted an invitation to serve as pastor of St. Vincent Parish in Latrobe, Pennsylvania.

On October 24, 1846, he established St. Vincent as the first monastery in the United States. By 1855 there were more than 200 monks, among them Fr. Henry who joined in 1852. Pope Pius IX elevated St. Vincent to Abbey status and Fr. Boniface was named its first abbot.

In 1857 Archabbot Boniface sent Fr. Augustine Wirth and Br. Casimir Seitz (right) to Kansas. Upon their arrival, Br. Casimir was ordained by Bishop Jean Baptiste Miège, S.J. On April 27, 1857, Fr. Augustine, the first prior, and Fr. Casimir arrived in Doniphan, Kansas, and established St. Benedict’s, the third monastery in the United States. Fr. Henry Lemke had fallen ill and was called back to St. Vincent.

• • 1834 a.d.

• • • 1846 a.d.

• • • 1855 a.d.

• • • 1857 a.d.

• • • 1858 a.d.

At the urging of a friend, Fr. Henry Lemke traveled to Kansas in 1855. Seeing the desparate need for priests in the area, he urged Archabbot Boniface Wimmer to send more monks and establish a monastery in Kansas.

In 1858 the monks established their first educational apostolate: St. Benedict’s College. They initially struggled to raise money to build their first priory and the college faced a brief closure. An 1859 flood shifted the course of the Missouri River at Doniphan and the monks moved their fledgling establishment to Atchison. King Ludwig I provided the funds that would be used to construct the first priory.

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With the community growing and financial hardship weighing on the monks, a new prior, Fr. Louis Mary Fink, was appointed in 1868. He succeeded in re-opening St. Benedict’s College and guided the community until 1871, when he was consecrated bishop and selected as the eventual successor to Bishop Miege with his retirement in 1874. As bishop, he oversaw the 1877 transition of the Vicariate of Kansas into the Diocese of Leavenworth. During his tenure the diocese grew from 25,000 to 35,000 and more dioceses were established in the surrounding area. He served as bishop until his death in 1904. He remains the longest serving bishop of what is now the Archdiocese of Kansas City in Kansas.

In 1875, with the financial difficulties coming to a head, Archabbot Boniface resolved to send his best, naming Fr. Oswald Moosmueller prior. Under his leadership the priory was able to gain control of its debt and more men began joining the community. Archabbot Boniface was certain that Fr. Oswald would be elected as St. Benedict’s first abbot.

On April 7, 1876, St. Benedict’s was named an Abbey. On September 29, 1876, Fr. Innocent Wolf, a priest of St. Vincent Archabbey, was elected Abbot on the first ballot. He served as abbot for 45 years. In truth Abbot Innocent was the founding father of the community. At the death of Abbot Boniface in 1887 Abbot Innocent was so respected by the monks of St. Vincent that he was elected successor to their founder. However, he declined and remained at his post in Kansas. The community grew from twenty to ninety-seven members at the time of his retirement in 1921.

1866 a.d.

• • • 1868 a.d.

• • • 1869 a.d.

• • • 1875 a.d.

• • • 1876 a.d.

•

Though the priory had moved a few times in its infancy, the true establishment of the monks in Atchison came with the laying of the first bricks at the corner of Second & Division. The church was built around the building that was in use, for a time creating a “church within a church.” The church that broke ground in 1866 is still in use as a parish church today.

For the first several years of the monastery’s existence, there were more Benedictine monks than diocesan priests in the diocese.

This left the care of the Catholic settlers up to the monks of St. Benedict’s; a circuit was established that crossed Kansas to Colorado and traveled back across Nebraska and Iowa before returning to Atchison. Monks would ride on horseback, offering the sacraments to the early pioneers.

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S t. B e n e d i c t ’ s A b b e y

Though no true “dividing line” exists when the monastery transitioned from its pioneer roots to the stable community we know today, Abbey historian Fr. Peter Beckman uses 1880 as this marker. The number of settlers was rising and parishes were established throughout the region to replace the circuit riders.

The college enrollment had grown rapidly with a large percentage of the students going on to be ordained to the priesthood.

In 1896 Abbot Innocent became ill and was forced to take a sabbatical, traveling to Rome to recuperate; his health remained in a constant state of flux and at one point he received last rites. Leadership of the Abbey was left in the hands of Prior Andrew Green. During this time the monks continued to staff parishes and were called upon to send more monks out as the number of Catholics in the area grew.

By 1902, the Benedictine monks continued to spread throughout the United States and it was necessary that the Rule of St. Benedict be translated into English. Fr. Boniface Verheyen, a St. Benedict’s professor of ancient language and physical sciences, stepped forward to translate the Rule; his translation served as the standard for the American-Cassinese monks from its publication in 1902 until the Second Vatican Council in 1962.

• • 1880 a.d.

• • • 1883 a.d.

• • • 1893 a.d.

• • • 1896 a.d.

• • • 1902 a.d.

By the 1880’s the college enrollment had grown to 139 students; the college found itself in great competition with St. Mary’s College in St. Mary’s, Kansas, and the need for more classroom space was great. Ground was broken in 1878 and Bishop Fink Hall was completed in 1883. Though initially this sent the Abbey into deep debt, income from the college was boosted and they were able to work their way out quickly.

As the monastic community continued to grow alongside the student body, it became apparent the monks would need a new abbey. In 1893 a new building was constructed directly north of the abbey church. As the college established a foothold in the area, local men began joining the monastery, beginning the transition from an immigrant community to one of Americans. The lay brothers continued to pray the Psalms in German for a time, as had been their custom, but they began the transition to English.

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Abbot Innocent’s tenure of 45 years ended in 1921 and on November 10, 1921, Father Martin Veth was elected as the second abbot of St. Benedict’s Abbey. He was born in Dettlebach, Bavaria, in 1874. The family emigrated to the United States and came to Atchison when Martin was ten years old. In 1893 he entered the novitiate which necessitated a move of three blocks from home to monastery. He received his theological education at Sant’Anselmo in Rome and was ordained at the Benedictine Abbey of Einsiedeln in Switzerland on July 16, 1899. Abbot Martin was a man of deep personal spirituality and his emphasis was on strengthening the holiness of the community members. His weekly conferences to the community emphasized classic themes of Benedictine spirituality and the Church’s liturgy as rich nourishment for spiritual growth.

In 1926 the monks had again outgrown their monastery and were in desperate need of a new abbey. The tudor gothic style abbey was designed and approved and ground was broken in the spring of 1927.

In 1929 the nation was struck by the great depression and construction of the new monastery was halted. All hope of building the centerpiece of the structure, the abbey church, was thwarted. Carrying of the debt was a very heavy burden up until 1940 with many portions of the new abbey left only partially completed. The progress was enough that the monks were able to move in, though they were forced to use their chapter room as their chapel until the abbey church could be completed. Up until the construction of the 1929 abbey, the novices had to be sent to St. Vincent for the novitiate; the new abbey allowed the novices to go through the novitiate in Atchison.

1919 a.d.

• • • 1921 a.d.

• • • 1925 a.d.

• • • 1926 a.d.

• • • 1929 a.d.

•

Up until 1919, St. Benedict’s educated high school and college students. The monastic community had a separate property to the south of Atchison that was comprised mostly of farm ground with a large house where the brothers working the farm lived. In 1919, with the acquisition of the Midland College property, the high school portion of St. Benedict’s began the transition to the new site, forming the monks’ second educational apostolate: Maur Hill Prep School.

One of the first things that Abbot Martin wished to tackle was the College curriculum. Under his leadership they separated from the European model and adopted the American Liberal Arts curriculum still in use today. Academic Dean Fr. Sylvester Schmitz led the monk faculty through this challenging transition.

Monks began teaching a broader range of subjects and lay faculty joined the ranks of the monastic professors.

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S t. B e n e d i c t ’ s A b b e y

In the 1930’s the monks established Camp St. Maur for boys, hosted at the Maur Hill campus. Its first director was Father Alfred Koestner, a man skilled in the ways of scouting. Several future monks first encountered Benedictine life through the camp.

The abbatial administration of Abbot Cuthbert saw the post-war expansion of St. Benedict’s College with the return of veterans studying on the G.I. Bill, the building of new residence halls, and the increase in the numbers of lay faculty. As the college grew a new worship space was needed and the great dream of an abbey church became a reality.

Ground was broken in 1955 and the church was opened for worship in 1957, marking the 100th anniversary of the community’s foundation.

In 1944 World War II raged across the globe. The call to arms of young men left few who were able to continue college studies and enrollment dwindled to 75 students.

Ten of the monks, mostly faculty members, were chaplains in the Army and the Navy. Fifty alumni lost their lives in the terrible conflict and St. Martin’s Memorial Hall, the first new college building erected after the war, was named in honor of them and their sacrifice.

• • 1930 a.d.

• • • 1943 a.d.

• • • 1944 a.d.

• • • 1957 a.d.

• • • 1961 a.d.

In 1940 Abbot Martin fell ill and never truly recovered. In 1943 he stepped down as Abbot and Fr. Cuthbert McDonald, an Ireland native, was elected abbot.

Orphaned as a boy, Abbot Cuthbert came with his two siblings to live with an aunt in Kansas City. He entered the monastery in 1915 and, after seminary studies and ordination, went on to graduate studies at the University of Michigan.

He returned to join the faculty of St. Benedict’s College, eventually serving as dean of students before being elected as the third abbot of St. Benedict’s Abbey.

In 1961 Pope John XXIII asked the “priest-rich” countries to send priests to the “priest-poor.”

Out of that appeal grew the hope of Abbot Cuthbert to make a foundation in Brazil. In 1962 three monks, Father Matthias Schmidt as prior, Father Otho Sullivan, and Father Stephen Burns, established themselves in the central west of Brazil in Mineiros in the state of Goiás.

Along with founding a monastic community they assumed the parochial apostolate for the city and surrounding area. Today more than 30,000 Catholics are served by the monks of St. Joseph Priory.

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In 1962 Abbot Cuthbert resigned due to ill health and 51 year old Father Thomas Hartman was elected fourth abbot of the monastery on June 7, 1962. He was a native of nearby Wathena, Kansas, and was the first American-born abbot of the community. Abbot Thomas had served many years as a mathematics professor and at the time of his election he was the pastor of St. Joseph Parish in Atchison. St. Joseph Priory, Mineiros, Goiás, Brazil, had just been established the previous year and he continued to support this new initiative by sending additional monks to serve. Over the years fourteen American monks from our community spent time praying and working in Brazil.

In 1959, Pope John XXIII announced the Second Vatican Council, which concluded in 1965 under Pope Paul VI. After Vatican II, Benedictine monasteries were given the permission to develop new ways of praying the Liturgy of the Hours. The priests and lay brothers joined as one choir and the Psalms were prayed in English.

Fr. Matthias Schmidt, the Brazilian priory’s first prior, was recognized for his talents relating to the Brazilian people and became auxiliary bishop of the Diocese of Jataí in 1972. In 1976 he was named bishop of the Diocese of Rui Barbosa.

As bishop he became an ardent defender of the rights of the poor who were the vast majority in his mainly rural diocese. As a result he was subject to a considerable amount of calumny and even death threats by those who were opposed to any social mobility of the poor in the area. On May 24, 1992, when he was giving a retreat at a town in his diocese, he died instantaneously of a heart attack as he was walking and praying the rosary. He was 61 years old.

Abbot Brendan Downey was elected as the fifth abbot on March 21, 1973.

Fr. Brendan had served as the first nonabbatial president of St. Benedict’s College.

He later became the chaplain of St. Lawrence Student Center at the University of Kansas while the Center was still in its infancy. He combined this ministry with teaching in the Kansas School of Religion. In the monastery he was appreciative of the best of the Benedictine tradition while the community was moving through the transitions following Vatican Council II.

1962 a.d.

• • • 1965 a.d.

• • • 1971 a.d.

• • • 1972 a.d.

• • • 1973 a.d.

•

Abbot Brendan was a leader in promoting the collaborative marking of the 1500th anniversary of the birth of St. Benedict. Fr. Timothy Fry, monk and professor in the College’s English department, was chosen to be the general editor of a new translation of the Rule of St. Benedict.

The massive effort was entitled RB 1980. The Conversations about the possible merger of Mount St. Scholastica College and St. volume continues to enjoy Benedict’s College were beginning already in 1969. The process began in earnest in international respect for the 1970 and the first graduation of the new Benedictine College was held in 1972. Abbot quality of the translation and Thomas was a key leader in this process on the part of the Abbey. its scholarship.

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S t. B e n e d i c t ’ s A b b e y

Father Herbert Hermes was named bishop of the Prelacy of Cristalândia, state of Tocantins, Brazil, on June 20, 1990.

Along with his preaching the Gospel and bringing the sacramental life to his people, he established centers for the fostering of human rights in several towns in the prelacy. Under his leadership, lawyers were hired in order to educate people to what their constitutional rights were and to help defend them in court. Both Bishop Herbert and Bishop Matthias gained national recognition in the areas of social justice promotion. Bishop Herbert went to his eternal reward on January 3, 2018.

On May 30, 1994, Fr. Barnabas Senecal was elected eighth abbot of St. Benedict’s Abbey. Abbot Barnabas was a Kansas Monk in truth, born in Atwood, Kansas, on October 16, 1937. He entered the Abbey with his twin brother in 1958, joining his uncle, Fr. Lucien Senecal, and his brother, Fr. Gerard, who were already members of the community. From 1966 to 1990 Abbot Barnabas was a teacher and administrator at Maur Hill Prep School. He then spent three years in parochial ministry at Holy Spirit Parish in Overland Park, Kansas, from where he was elected abbot. His abbatial motto was “Sing to the Lord a new song.”

Abbot Barnabas was called upon by the Archdiocese to confer the Sacrament of Confirmation. Often he concluded a homily with an appropriate song and he was dubbed in some circles as “the singing abbot.” Upon reaching the mandatory age of retirement at 75, Abbot Barnabas’ abbatial leadership concluded.

Abbot James Albers is the ninth abbot of St. Benedict’s Abbey.

He was born in St. Joe (Ost), Kansas, on October 19, 1971, but raised in Bendena, Kansas.

A 1994 graduate of Benedictine College, he professed vows on December 8, 1996. Elected abbot on December 28, 2012, he chose as his abbatial motto Currite vitae lumine, “Run with the light of life.”

• • 1980 a.d.

• • • 1989 a.d.

• • • 1990 a.d.

• • • 1994 a.d.

• • • 2012 a.d.

Following the death of Abbot Brendan, Fr. Ralph Koehler, prior of the monastery, was elected sixth abbot on November 28, 1980. A native of Seneca, Kansas, and one of nine siblings, he was born January 20, 1929. Before his priestly ordination on May 31, 1962, he volunteered to go to the Brazil mission.

He served in a variety of positions there for fourteen years and returned to the United States in 1976. He was a Mathematics instructor at Maur Hill and prior of the Abbey until his election as abbot. Having been a member of the Brazilian mission, he was able to understand well their circumstances and encourage them with good counsel on his visitations to the priory.

On December 28, 1989, the community elected Father Owen Purcell as its seventh abbot. Abbot Owen, a native of Leavenworth, Kansas, had spent much of his priestly life at Maur Hill Prep School as instructor of Latin together with all the collateral duties that are characteristic of a boarding school. Simultaneously he was chaplain to the sisters of Mount St. Scholastica Monastery. In 1983 he became master of novices and he was prior of the monastery at the time of his election. It was during this time that financial circumstances dictated the consolidation of all of the activities of Benedictine College to one campus. In 1994 Abbot Owen began to experience serious health issues and his resignation was accepted. He entered into a new and fruitful life as pastor of several of the Abbey sponsored parishes.

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We can all remember the significant milestones in our lives, from our First Communion to our first car – monastic life is no different. As the monk progresses through the formation process toward the lifetime commitment at solemn profession, there are various stages of monastic life, each unique and important. We hope these pages serve as a tutorial as we seek to share our lives with you.

POSTULANCY It starts with a knock at the door — after completing an application process, the men who wish to begin monastic formation gather on the porch behind the monastery and knock at the door. As they enter they are greeted by the Abbot and the vocations director with the monastic community waiting in the hallway behind them. As they are accepted into the community, they are led to their choir stalls in the abbey church.

The Postulancy is a transition from one’s past life and the beginning of a new path, under the guidance of the Postulant Director. For four months the postulants wear cassocks and live in the monastic cloister. As they take the first steps toward integrating themselves in the monastic community they take on work assignments in and around the abbey, working the grounds and assisting with internal tasks. They also begin the formation process by taking classes from other members of the monastic community on a variety of topics from prayer and discernment to monastic history.

NOVITIATE Upon completing the postulancy, the candidate may apply to enter the novitiate. With his acceptance by the monastic community, he comes before the Abbot during Vespers and is invested in the monastic habit.

The Abbot then announces to the novice and community the novice’s monastic name, and he receives the Rule under which he will live. With this the novice leaves his identity behind, forsaking his clothing and name in favor of the monastic habit and name. The novitiate year immerses the novice in prayer and study of various topics (monastic charism, the Psalms, spiritual theology, etc.) Having no formal assignment, the novice is free from the onus of any type of consuming job and is given the structure to pray intensely, study monastic and theological topics, and offer himself generously to the fraternal life. Discernment of a very intentional nature is required during this time as well, for the young man considers whether or not to apply for First Vows.

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S t. B e n e d i c t ’ s A b b e y

JUNIORATE Upon completing the novitiate year, the novice can then apply to profess triennial, first vows. If he is accepted by the monastic community, with the permission of the Abbot and recommendation of his Novice Master, the novice comes before the Abbot and community at Mass and professes the monastic vows of Stability, Conversion through a monastic way of life, and Obedience. He then receives the monastic hood – the helmet of Christ.

These vows are temporary, binding for three years. During this period, the monk will begin to have official assignments. Under the direction of the Junior Master, the monk begins to live with responsibilities that contribute to the life of the monastic community. He is often introduced to the work of our apostolates. At the conclusion of the three years, another momentous discernment arises: to apply to profess Solemn Vows, to request an extension of Simple Vows, or to leave the community.

SOLEMN VOWS At the conclusion of First Vows the monk can then apply to make a lifelong commitment to monastic life by professing Solemn Vows. The monk lies prostrate before the altar and is covered by the funeral pall symbolizing the death of his self and the surrendering of his will to God; the same funeral pall will be draped over his coffin at his Mass of Christian Burial. The monk now has full rights as a member of the monastic chapter and will serve in whatever capacity the abbot deems appropriate to his skills and the community’s needs.

If the monk has discerned a call to the priesthood he will begin studying theology and philosophy at Benedictine College.

Upon completing the prerequisites for major seminary, he will spend four years living apart from the community at a Benedictine abbey with a seminary attached. Upon ordination he will serve in our educational or parish apostolates, or in a position of service within the community.

Not all of the monks are called to the priesthood, but they serve the community in a variety of ways. According to the monk’s talents he may be assigned to serve in our educational apostolates as a member of the faculty or staff, or he may be assigned to a position of service within the monastery itself – for more on that, see the Day in the Life article on page 12.

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“ What do you seek?” “ The mercy of God, and the fellowship of this community.”

The novice, after experiencing the way of life in the monastery for a year, comes before the community and the abbot to request admission to first vows.

The abbot asks him that question, “ What do you seek?”

So the vowed life together is a solidarity of brothers seeking to prefer the love of Christ before all else. By the monastic vows we seek to live as Jesus lived, in union with his heavenly Father, and to be a city on a hill in the Kingdom of God. We seek to live as memb ers of the Body of Christ and so bring the healing of Jesus to a fractured world.

Our fraternal life, as a special family in Christ , is a shared journey in which all monks seek to suppor t the vocation of one another. Within this life Benedictine monks profess vows of Stability, conversatio morum, and Obedience. Through th ese vows we live the evangelical counsels of pover ty, chastity, and obedience modeled by Jesus Christ .

As Pope St . John Paul II taught in Vita C onsecrata, “the consecrated life is a living memorial of Jesus’ way of living and acting , a re-enactment in the Church of the way of life which Jesus embraced and proposed to his disciples.”

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S t. B e n e d i c t ’ s A b b e y

Benedictine monks become members of the Order by professing stability to a par ticular monastery. Stability makes St . Benedict’s Abbey our permanent home, effectively planting our roots here. This vow is unique to Benedictine monks and it is an essential par t of our charism.

For us, stability is a freeing vow — we cannot be transferred to a new province or house, but we vow to be a member of this community for life. It is at St . Benedict’s Abbey that we make our monastic profession, it is here that we seek God in our life of prayer and work, and it is here that our mor tal remains will be committed to the ear th. We may be called away on various assignments, but this abbey is our spiritual home forever.

We promise to live here and serve under an abbot , running on the “road that leads to salvation (RB Prologue, 48) unto death.”

Stability has a twofold dimension; one of making a par ticular community one’s own and the other of having a stability of hear t that embraces this place as our home and this way of life as our destiny.

The crucifix (below) stands firm in our cemetery – reminding us that we are rooted in Christ in this place, and it is with Christ that we hope to rest in eternity.

Christ gave his whole existence to obeying the wi ll of the Father and committing himself to his mission of bringing about the Kingdom of God. So the monk, by living according to the Rule of St . Benedict and obeying his abbot , seeks to replicate in his own life that of Christ who obeyed wi thout reserve. He expresses his love and loyalty to his monastic family by collaborating through obedience with all that builds up the community in its journey to Christ our King. We obey our abbot who holds the place of Christ in the monaster y (RB 2:2) but also obey one another (RB 7 1:1 -2).

Obedience is an oppor tunity for freedom in our vocation. By surrendering our will to God and to our abbot , we are free to seek Christ , unfettered and undeterred.

We promise conversatio morum, which is generally translated to mean conversion to th e monastic way of life, especially the practices outlined in St . Benedict’s Rule. We promise to live in fidelity to this way of life and so enter more deeply into conversion of mind and hear t .

C onversatio, faithfully practiced, leads us to conversion. Within this context we promise celibate chastity and evangelical pover ty, which are fundamental pillars of monastic life since its inception. Through consecrated celibacy we forego marriage and family in order to respond to God who loved us first . The choice of chastity is made directly for God through Jesus Christ in order to belong to God in a way simi lar to how Jesus belongs to the Father. It is our hope that this initial renunciation in imitation of Jesus’ foregoing of family, will lead us to a deeper and more generous love of all the persons we encounter in life and will lead us to seek Christ with an undivided hear t .

Similarly, the renunciation of material goods through the choice of evangelical pover ty imitates Jesus’ dispossession of himself for love of his Father and the world he came to save. By renouncing personal ownership of p roper ty we depend upon Christ represented by our abbot and are interdependent on each other by our owning everything in common. Our mutual sharing of goods calls us to a reverent and respectable use of material things so that God may be glorified in everything.

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••••• MEN IN•••••

BLACK

Men in bl ack .

While thi s moniker ha s b e en b or rowe d a fe w time s by p op-c ulture- s c i-f i-alien-cha s ers — or Johnny C a sh — we have proudly b e en the men in bl ack for centur ie s .

St . B ene dic t instr uc t s u s in hi s Rule that “ your w ay of ac ting should b e dif ferent than the world’s w ay ” (R B 4:20). O ur habit i s a v i sible sig n of thi s dire c tive that , a s C hr i st said, we are to b e in the world but not of it .

In the Abb e y C hurch thi s i s ag ain ref le c te d in our f re s co (at r ig ht); in the four “e ar thly ” p anel s e ver y thing – the building s , g round, c re ature s , tre e s – i s a shade of dull brow n w ith ju st one exce ption: the habit . It i s what di sting ui she s u s f rom the sur rounding world – by clothing ours elve s in it we s e ek to clothe ours elve s in C hr i st — c ar r y ing our clothing a s a cona st ant reminder of our vow s .

Up on enter ing the mona ster y we are commande d to b e str ipp e d of all that we ow n and “clothe d in wh at b elong s to the mona ster y ” (R B 58:26).

To b e clothe d in what b elong s to the community me ans the habit we we ar, but it al s o me ans to b e immers e d into C hr i st , to allow the Holy Spir it to g uide u s to a de e p er f aith in G o d, and a j oy in the go o d work s that f low f rom that .

A s we re ceive the habit – k ne eling b efore the Abb ot a s he drap e s the tunic over our shoulders , he then pre s ent s u s w ith the c inc ture, and l ay s the s c apul ar over our he ad – thi s pro ce ss i s the f irst ste p into mona stic life.

A s he pre s ent s the Rule to u s and g ive s u s our ne w mona stic name s , we undergo a spir itu al transfor mation, a de ath to our for mer s elf and a ne w life w ith C hr i st in the mona ster y.

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S t. B e n e d i c t ’ s A b b e y

TAKING APART THE

HABIT 1. TUNIC

The tunic is the base-layer of the habit and would have been a common garment in the sixth century when St. Benedict wrote his Rule. The monastic tunic extends to the ankle and covers the wrists. Early habits were crafted from undyed wool and would later be black to separate the monks from the common man.

2. CINCTURE

(BELT)

The cincture or belt is wrapped around the waist.

Benedctine monks use cloth or leather belts rather than ropes like other orders. The cincture signifies the rejection of impurity and the mortification of flesh for the love of Christ. For us, it is a reminder of our vow of Conversion and a call to chastity.

3. SCAPULAR

The scapular originally served as a work apron, but over time was seen as a symbol of the work of the Cross. It was increased in length and worn as a formal element of the habit. The scapular is our yoke in Christ; just as Christ said “my yoke is easy and my burden is light,” we come to rest in Him in monastic life.

4. CAPUCHE

(HOOD)

Upon completing the novitiate the monk is presented with the capuche or hood. It is a symbol for God’s love for us and a protection for the most important part of the body – the helmet of Christ. The hood is one of the ancient signs of monastic life and its uses are varied according to the local custom.

5. CUCULLA

When the monk professes solemn (lifetime) vows to the community he is presented with the cuculla. This formal garment is worn for solemn occasions at the monastery, including Sunday Mass, Solemn Vespers, Solemnities and Feasts, Funerals, and Professions. It is a symbol that the monk is a fully vested member of the community with full chapter rights. We are buried in our full habit, including our cuculla.

T h e H a b i t by Father Meinrad Miller

On July 10, 1985 Abb ot R alph clothe d me in the B ene dic tine habit (ab ove). O ver the ye ars I have g row n in my appre c i ation of thi s simple ac t . A s a 20- ye ar-old man I w a s not pre p are d in many w ay s for what my f uture would hold. Thi s w a s an ac t of f aith in G o d’s prov identi al c are. That e vening I b e g an a j our ne y that would help me underst and, one d ay at a time, G o d’s w ill for my life.

A s he b e g an hi s ow n life a s a monk , St .

B ene dic t re ceive d help f rom the monk Romanu s who St . Gre gor y the Gre at said g ave him a relig iou s habit and a ssi ste d him in all thing s . Thi s do e s not g ive u s an el ab orate the olo g y of the clothing , but it i s sig nif ic ant in that it show s u s that the spir itu al life i s s ome thing we re ceive. The young B ene dic t did not g ra sp the habit hims elf ; rather s ome one who had followe d C hr i st g ave it to him.

Thi s i s imp or t ant for underst anding why St . B ene dic t prefer re d the Cenobite s (tho s e monk s who live the Koinoni a in a Mona ster y under a r ule and an Abb ot) to other for ms of follow ing C hr i st .

For St . B ene dic t , the re al sig nif ic ance w a s not what w a s on the out side, but the inner transfor mation into C hr i st . A s he w r ite s in the Prolo g ue to hi s Rule : ‘C lothe d then w ith f aith and the p er for mance of go o d work s , le t u s s e t out on thi s w ay, w ith the G o sp el for our g uide, that we may de s er ve to s e e him who ha s c alle d u s to hi s k ingdom (1 The ss 2:12).”

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A DAY IN THE LIFE

Pray and work.

Work and pray.

On its face it seems simple enough – order your life to God and happiness will follow – but how does the monk, the person staking his entire existence upon the truth of the Resurrection, go about doing that?

Over the centuries monastic life has transformed, from the early Church fathers in the desert, to St. Benedict in his cave, to the Bavarian monks educating the faithful in Germany, to our own foundation in Atchison. Today we seek to live out that same rhythm of prayer and work – but often people ask, what does a day in the life of a monk look like?

For us, there are a variety of answers. We have all been assigned a variety of tasks, from keeping the grounds to keeping the books, from the college mail room to Canon law, but at the center of our lives is our prayer. We break our silence each morning with prayer and return to that silence at night with prayer; it is a reminder that God: the Father, Son, and Holy Spirit, should surround all that we do, and that all that we do also flows from God. In this day in the life we hope you can walk with us as we “run on the path of God’s commandments” (RB Prologue, 49).

photo by Mary Asher 20

S t. B e n e d i c t ’ s A b b e y

Our vow of conversion compels us to begin our day in common prayer and this serves as a two-fold reminder: first and foremost, that our lives are dedicated to praying for the glory of God and the good of the world, and second that we are dedicated to our vow of stability in this community. Our common prayer is one of the great gifts of monastic life – we are soldiers running on the path to the Father with the Gospel as our guide.

St. Benedict prescribed in his Rule that part(s) of the day should be dedicated to Lectio Divina or Sacred Reading.

Choosing a passage from scripture, the monk will read slowly, pondering each word.

This is yet another way for us to communicate with our Creator; carefully studying his words and actions and applying that to our daily lives. It is important to remember that our scripture is always taking on new meaning.

God’s word may remain the same, but offers us different insight when our circumstances change.

Our lives and interactions are a constant reminder of God’s divine presence, and beginning our day with his word firmly establishes this truth in our minds.

While meals may seem mundane, we seek to use this time granted to us as best we can. Our appeal to God for assistance in prayer extends to breakfast – we remain in silence and take this opportunity to continue the conversation with Him that began at Vigils and continued in Lectio Divina.

Following breakfast some are called to begin their labor by washing the dishes or resetting the tables in the monastic refectory. Others offer assistance to the elderly and infirm monks. These men who have dedicated their lives to prayer and work are a great example for us to aspire to and are valuable members of our community.

For others these moments after breakfast are a time for conversation over coffee or catching up with the morning news. It is in these idle moments that the beauty of community life can be most evident.

Camaraderie with our brothers is edifying for our vocation and offers a respite before beginning the day’s work.

kansasmonks.org

BREAKFAST, WORK, & RECREATION

A single toll of the bell breaks the silence and echoes throughout the dark church – together, in our choir stalls we rise to begin our prayer.

Turning our eyes to the crucifix, we gaze upon our crucified Lord.

Making the sign of the Cross over our mouths we speak our first words: “Lord, open my lips, and my mouth shall declare your praise.”

Following our common prayer our custom of silence remains, we each retire to different places throughout the monastery to immerse ourselves in scripture.

7:00 AM

LECTIO DIVINA

Before the sun rises, monks begin moving throughout the monastery.

Some making coffee or setting out items for the day; others in prayer before the Blessed Sacrament. No words are spoken as we pass one another on our way to begin our day in common prayer.

6:25 AM

VIGILS & LAUDS

5:45 AM

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All that we do flows from the wellspring of the Gospel, seeking to share the love of Christ with the world in whatever capacity we are called to serve. Beyond serving in our educational apostolates, monks serve as parish priests, prison chaplains, hospice ministers, and some serve in other capacities outside of the monastery. The monastery itself also requires day-to-day service.

For more see the work panel on page 15.

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S t. B e n e d i c t ’ s A b b e y

Midday prayer, while brief, is a great blessing and necessity – it offers a reprieve from the hectic nature of work, reorienting our minds toward God in the Psalms.

As we rise, we turn, just as during morning prayer, to the altar and crucifix, crying out together, “O God, come to my assistance!

Lord, make haste to help me!” In this prayer, we call upon the Lord to sustain us for the remainder of our day. Midday prayer is critical to maintaining our rhythm of prayer and work.

As the sun reaches its apex, we come together as a community to take part in the holy sacrifice of the Mass. The Eucharist is the source and summit of our lives as Catholics – and receiving our Lord each day is the peak of our prayer life.

Our daily Mass is also a great opportunity to come together with the students at our apostolate, Benedictine College, and with many from our local Atchison community.

It is in this coming together that our faith is made manifest, announcing ourselves as apostles of Christ, just as the apostles themselves partook in the Last Supper.

MASS

At midday, it is time again to re-focus our minds to our greatest task: prayer.

12:10 PM

MIDDAY PRAYER

St. Benedict instructs us to seek a balance of prayer and work. From our foundations in Bavaria in the 800’s monks of our order have been dedicated to education.

We continue that tradition here, serving as faculty, staff, and chaplains to Benedictine College, and Maur Hill-Mount Academy.

11:45 AM

WORK

8:00 AM

The Prior – Second in command of the monastery, he is repsonsible for day-to-day operations.

The Procurator – In charge of the Abbey’s business dealings, he is responsible for all of our finances (including the all-important paying of bills).

The Sacristan – Facilitating the preperation and execution of all liturgies at the Abbey, his diligent efforts provide the backbone for our prayer.

The Groundskeeper – Seeing that the grounds around our monastery are cared for, the groundskeeper ensures that our building’s exterior is a reflection of our faith.

It starts with a spark, and it rises.

Our call to prayer once again indicative of our hopes, together we chant, “Let my prayer rise like incense before you, O Lord!

The lifting up of my hands like an evening offering!”

As the sun sets our voices rise as one, once again, in the chanting of the Psalms. On Sundays, our observation of the Sabbath closes with the celebration of Solemn Vespers. As the community chants together the celebrant incenses the altar, the smoke surrounding us and rising to envelop the Crucifix that hangs in the center of our church. This serves as a physical reminder that our lives and liturgies may take on many different forms, but that Christ remains ever at the center, as an anchor of hope for all that we do.

VESPERS

Breakfast is eaten in silence and during dinner we have table reading (more on that later) so this is the only meal during which we take the opportunity to converse with one another. There is a great community spirit and a buzz throughout the refectory.

It is always a blessing to share an anecdote, or for one of our older monks to thrill the room with tales of days gone by.

While we are called to many tasks, the monastery itself requires constant care. From tasks as simple as organizing the mail, to tasks as complex as handling the Abbey’s finances, it takes many hands to care for the operation of the abbey:

5:00 PM

WORK

Lunch is another opportunity for us to gather in common. Lunch is often a time for us to catch up, to enjoy one another’s company, or share a meal with a guest.

1:30 PM

LUNCH

12:55 PM

At the close of Vespers we sing a Marian hymn together, appealing to the Blessed Mother that more men will join us in our search for God.

There are more tasks than we can name here, and we are blessed to have talented monks that care for our home.

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Each day, we include a reading from our Necrology. Monks, like the late Abbot Owen Purcell, compiled texts about the life and works of our deceased confreres. On the anniversary of a monk’s death we celebrate our brother’s memory by reading about his varied contributions to our community and our apostolates. We then read a martyrology for the following day, that we might be inspired by the saints of our Church.

We close out the meal with a reading from the Rule followed by a prayer of thanksgiving. Ending a meal in prayer can be just as good as starting it that way, reminding us to be grateful for what we have received and that our lives should be surrounded by prayer.

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S t. B e n e d i c t ’ s A b b e y

Before our day ends we come together one last time to pray compline. After the call to prayer we immediately recite together the penitential rite.

While we endeavor to serve God to the best of our ability, it is important to remember that we are not perfect, and we ask for forgiveness, not just from God, but from our brothers in Christ.

St. Benedict tells us in his Rule to keep death daily before our eyes. After we have recited the Psalmody together we conclude Compline with a final prayer and the leader makes a request for all of us: “May the all-powerful Lord grant us a restful night and a peaceful death.” It is in these words that we are reminded that we are mortal beings, and that our greatest hope and desire is that we will ultimately come to rest with the Father in Heaven.

Just as we did at Vespers, we once again conclude our prayer with a hymn to the Blessed Mother.

COMPLINE

God is revealed to us in the scripture so we must constantly revisit it; what had been obvious to us in the morning may take on an entirely new meaning, just through the course of a single day. Having these opportunities to spend in the quiet of God is essential to our monastic lives. While all the faithful are called to spend time reading scripture, we set aside two portions of the day where all work and all distractions are removed and we can simply be with God and his Word.

As we leave our Lectio time behind we gather together for the final meal of the day. Once again, we try and make the most of the time that is given to us, so dinner takes on its own complexion. St. Benedict calls for us to spend a meal listening to some words of wisdom. Each evening at dinner a passage from a book is read; the topic can range from historical works about past presidents of the United States to, more recently, Rod Dreher’s The Benedict Option.

7:30 PM

DINNER

Following Vespers our community returns to the silence of the morning and the monk is called to once again return to scripture. This allows us to leave our own world behind and immerse ourselves fully in the Word of God.

6:10 PM

LECTIO DIVINA

5:30 PM

The call to silence is not just one of external silence among brothers, but one of internal silence as well.

We seek to quiet our minds and let the Spirit enter into our hearts.

Silence isn’t just about being disciplined, but about creating an atmosphere in our home that will allow us to be more mindful of God’s presence so that we may spend this time deepening our relationship with him.

Haustus, Latin for ‘draft’, is an opportunity for us to gather together as a time of relaxation, conversation, and occasionally celebration. Each Tuesday evening, along with Solemnities and important holidays, we gather together and, over a drink or snack, simply seek to enjoy each other’s company. It is said that human beings are built for relationship, as monks we seek to constantly build up our relationship with God, but it is important that we also build up our relationships with one another.

In our community we find strength and solidarity. No vocation is ever going to be perfect, but just as Aaron supported Moses, we seek to support one another in our prayer and work.

While many monks have private Holy Hours throughout the week and others lead Holy Hours in their parishes or with the students in our apostolates, we are invited to come together once a week before the Blessed Sacrament to pray for an increase in vocations. We are often blessed to be joined by students and others from our surrounding community.

COMMUNITY HOLY HOUR

“Monks should diligently cultivate silence at all times, but especially at night...on leaving Compline, no one will be permitted to speak further.” -Rule of St. Benedict 42

While our daily lives are structured around St. Benedict’s call to Ora et Labora, prayer and work, it is in community that the spirit of our vocation exists. Just as we gather together for meals and liturgies, it is important for us to gather together as brothers.

HAUSTUS

The bell tolls for the final time at 8 p.m. As the bell echoes through the halls of the monastery and across the surrounding grounds, we are called to return to silence.

VARIATIONEM

GRAND SILENCE

8:00 PM

Pope Paul IV reminds us that Christ dwells within the Eucharist, that he is truly present.

Adoration, then, is a great opportunity to simply converse with Christ. We are able to come before him with our hopes and our anxieties; in adoration he is present to us and joins with us in our faith journey.

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Partner with us in bringing Christ to the world Unrestricted Gifts

wa ys t o su p p o r t t h e p r a yer a nd wo r k o f t h e mo nks

Monetary Gifts: The most common method of supporting the prayer and work of the monks is through a monetary gift. Your gifts support our ministerial activity, provide for our day-to-day needs, and allow us to care for our home.

Gifts of stock: You can also support our prayer and work through gifts of stock.

Monthly Support: One of the best ways to share in our prayer and work is to partner with us as a monthly donor. We have two programs:

for young adults The Society of St. Benedict for Young Adults is a group of men and women age 35 and under who embrace the mission of St. Benedict’s Abbey.

We have witnessed the impact the monks have made and seek to partner with them through our prayers, special activities, and financial support, aiding the monks as they carry out their misson of prayer and work.

For your generous support of $10 or more per month, you will be invited to various Society events throughout the year such as Brews with Benedictines and receive complimentary tickets to the Abbot’s Table (a $200/ ticket value).

For more information see Kansasmonks.org/society

Of the monastic vows, stability is unique to our Benedictine way of life. Our lives of prayer and work are permanently rooted in the life of St. Benedict’s Abbey – it is here that we seek after Christ.

We ask that you partner with us in this great vow of stability – your perpetual support allows us to continue our more than 160 year legacy of prayer and work. It is because of you that our prayer and work is possible – in this way you are co-ministers with us, you are sharing the love of Christ with those that we serve.

Consider joining us as a Partner in Stability with a monthly donation.

For more information see Kansasmonks.org/partners

Planned Giving Bequests: Leaving the monks in your will is a great way to make a lasting impact, see page 27.

Gifts of appreciated property: Held for more than one year, gifts such as real estate, common stock, mutual funds, bonds, IRAs or retirement plans, offer significant advantages to the donor. Gifts of securities are encouraged when supporters have the desire to make a charitable gift and avoid capital gains tax. Gifts of real estate may be accepted upon approval in accordance with appropriate gift acceptance policies.

Charitable gift annuities: In exchange for your gift of cash, securities, or other property, we will provide you and/or a named beneficiary an annual fixed annuity payment for life. Gift annuities offer immediate tax advantages, including partial avoidance of capital gains tax on the appreciation of donated property. Annuity rates can range from 5-11% depending on your age.

Charitable remainder trusts: You may establish a significant gift in the form of a charitable remainder trust that can provide a substantial income to you during your lifetime and, if you choose, during the life of a named beneficiary. Upon the death of the final beneficiary, the trust is terminated and the remaining principal is given to St. Benedict’s Abbey. A charitable trust can also be flexible to allow you to make future contributions and receive additional income tax deductions.

Life Insurance: Name the Abbey as a beneficiary of your life insurance policy 26

S t. B e n e d i c t ’ s A b b e y

Leave your Mark On the Future Start being remembered today!

Do you want to leave a gift that will transform the prayer and work of the monks of St. Benedict’s Abbey for years to come?

Do it today - with a legacy gift through your will or life insurance policy.

P Costs you nothing during your lifetime.

P Preserves your savings and cash flow.

P Can be changed or revoked as needed.

P Allows you to be far more generous than P

you ever thought possible.

Easy to arrange.

All it takes is a simple paragraph can be added to your will designating a portion to St. Benedict’s Abbey or naming the Abbey as a primary or contingent beneficiary of your life insurance.

Contact us or visit our website for more information.

kansasmonks.org/planned-giving

We’re here to help you every step of the way.

How will you make your mark?

Contact us today: Mark A. Reed, Sr. Director of Advancement Phone: 913-360-7897 Email: mreed@kansasmonks.org St. Benedict’s Abbey 1020 N. 2nd St. Atchison, KS 66002- 1499

why I joined the

St. Benedict’s Abbey leg a cy society L a r r y & Tr e s a B u e s s i n g We were both born into communities where the monks were serving. Fr. Phil O’Connor came to St. Bridget, a country parish in Marshall County, Kansas, to prepare to go to World War II. After Mass he would work with the farmers to get into shape to serve as a military chaplain, so their model of prayer and work was instilled in us at an early age. That prayer and work is an example for all of us; that this is what we ought to be doing everyday.

The monks were involved in establishing a lot of the parishes in the area, so they were very influential, but they were also very hospitable and very charitable.

It was Fr. Columban Clinch, a St. Benedict’s College history professor and the college’s placement director, that helped me [Larry] get my start with Met Life, which turned into my life’s work.

We’ve included the monks in our will because we feel that the prayer and work of the monks is very important to the community, not just the Catholic community but to the world as a whole. Once you’re gone, you can’t make your annual gift, so this is a great way to leave a lasting impact on the Abbey. Leaving the Abbey in our estate also enables us to make a much larger gift than what we’re able to do annually.

The monks have been a light to our community for many years, they’re not some new idea, but they are a stable presence in our community. They’re focused on serving the people: offering the sacraments, serving at their college and high school, and creating the educational standards that continue today in our institutions.

We’re happy and proud to support the monks today, and are glad we are able to leave a legacy gift through our estate to St. Benedict’s Abbey. kansasmonks.org

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How do you leave a legacy?

For more than 160 years hundreds of men have prayed and worked as monks of St. Benedict’s Abbey – dedicating their lives to serving Christ and His Church. In celebration of that prayer and work, generous individuals have established legacy funds, seeking ot carry on the work of the monks in perpetuity. The funds below are fully endowed funds at St. Benedict’s Abbey. You can make a lasting impact with a gift to one of these funds - or - a new fund can be established in honor of a monk or in honor of you or your family. For more information on these funds see their webpage or contact Mark Reed, our Director of Advancement at mreed@kasnasmonks.org or 913.360.7897

the

the

the

Operational Endowment Fund

Abbot Barnabas Senecal Legacy Fund

Bishop Herbert Hermes Legacy Fund

kansasmonks.org/endowment

kansasmonks.org/barnabasfund

kansasmonks.org/herbertfund

The St. Benedict’s Abbey Operational Endowment has been established to provide for the day-to-day needs of the Abbey. One way to make a lasting impact on the Abbey is by making a gift to this fund.

An endowed fund in your name may be established with a gift of $25,000. Contact Advancement Director Mark Reed for more information - 913.360.7908 or mreed@kansasmonks.org

The Abbot Barnabas Senecal Legacy Fund supports the pastoral and educational efforts of St. Benedict’s Abbey. This endowed fund has been established in honor of Abbot Barnabas’ outstanding years of service as headmaster at Maur Hill Prep School, as a pastor at parishes, and his 18 years as our abbot and father in Christ.

Th e B i s h o p He r b e r t He r m e s L e g a c y Fu n d p r o v i d e s f o r the missionar y efforts of t h e m o n k s o f S t . B e n e d i c t ’s A b b e y. Th i s f u n d h a s b e e n established in honor of B i s h o p H e r b e r t ’s o u t s t a n d i n g years of ser vice at St. J o s e p h’s P r i o r y i n M i n e i r o s , Brazil, as a Bishop in the Prelac y of Cristalândia (Brazil), and his ser vice to the poor and marginalized.

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S t. B e n e d i c t ’ s A b b e y

The fund also supports the St. Benedict’s Abbey Art Gallery and events sponsored by the monks featuring art, poetry, music, and photography to honor his many years sharing his exemplary artistic ability.

“ We must h a sten to do now what w il l p ro f i t us fo re ver.”

rule of st. benedict - prologue:44

the

the

the

Father Maurice Haefling Legacy Fund

Father Kieran McInerney Legacy Fund

St. Benedict Chair in Liturgy

kansasmonks.org/mauricefund

kansasmonks.org/kieranfund

kansasmonks.org/chairinliturgy

Th e Fa t h e r M a u r i c e H a e f l i n g L e g a c y Fu n d provides for the healthcare and retirement of the monks o f S t . B e n e d i c t ’s A b b e y. Th i s fund has been established in h o n o r o f Fa t h e r M a u r i c e ’s outstanding years of ser vice a s t h e A b b e y ’s n u r s e and years of ser vice as p r o c u r a t o r.

Th e

supports the missionar y efforts of the m o n k s o f S t . B e n e d i c t ’s A b b e y. Th i s f u n d h a s b e e n e s t a b l i s h e d i n h o n o r o f Fr. K i e r a n’s o u t s t a n d i n g y e a r s o f s e r v i c e a t S t . J o s e p h P r i o r y, t h e A b b e y ’s m i s s i o n h o u s e i n Brazil.

Th e S t . B e n e d i c t C h a i r i n Liturgy was established on M ay 2 6 , 2 0 1 5 b y t h e m o n k s o f S t . B e n e d i c t ’s A b b e y.

Yo u r i nv e s t m e n t t o t h e S t .

B enedict Chair in Liturgy builds a lasting endowment in support of teaching , research and publishing; l i t u rg i c a l c o nv e r s a t i o n s ; a n d p r o m o t i n g g o o d l i t u r g y, expressing our mission of p r ay e r a n d s c h o l a r s h i p .

kansasmonks.org

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m onks on

a mi ssion

When the monks arrived in the Kansas Territory in 1855, they sought to provide the sacraments as missionaries. Though the monks vow stability to the abbey in Atchison, occasionally they must venture beyond the monastery to serve the faithful. These are just some of the ways the monks work to spread the Gospel:

kansas monks abroad

mosteiro são josé st. joseph priory mineiros, goiás, brazil a brief history

selected works: abbot james albers

In 1961 Pope John XXIII asked the “priest rich” countries to send priests to the “priest poor” countries. Responding, Abbot Cuthbert chose to make a foundation in Brazil. In 1962 three men were chosen to begin this venture. They established themselves in central west Brazil at the small city of Mineiros.

Along with founding a monastic community they assumed the parochial apostolate for the city and surrounding area, a ministry that continues today.

travels to brazil twice annually to serve as superior of community

prior joaquim carvalho serves as local superior of priory university of mineiros - board chairman

fr . vinicius queiroz rezende

pastor - são bento parish diocesan youth ministry leader

fr . josias da costa

teacher at colegio agapé active in pastoral ministry

br . thiago silva

solemn profession , ordained deacon in 2018 co - authored book on lent , published 2018

9,090

Families served by monks at Mineiros parish.

Monks provide the sacraments for 30,000 Catholics in Mineiros, Goiás, Brazil

Monks serve as spiritual advisors and chaplains to a variety of lay ministries in Brazil.

pignon , haiti

br . leven and bc students served the people of haiti and provided assistance with a new parish school .

kolkata , india fr . jay and bc students served the poorest of the poor with the missionaries of charities

lima , peru

fr. brendan was chaplain to focus missionaries, west point cadets, and us naval academy midshipmen on mission trip to peru.

san salvador, el salvador fr . simon traveled with bc students to serve those in need and visit sites dedicated to st . oscar romero

new orleans , la

br . karel and a group of bc men traveled to new orleans to assist with flood recovery efforts .

u.s.a. and abroad fr . brendan rolling Fr. Brendan Rolling serves as an International Chaplain for the Fellowship of Catholic University Students (FOCUS), serving students at colleges and universities in the USA, Austria, and England. fr . daniel m c carthy Fr. Daniel serves on the faculty at the Pontifical Institute of Liturgy in Rome, Italy. He serves on the faculty at the University of Leuven in Belgium and teaches summer courses at Ealing Abbey in London.

pilgrimages to the holy land Fr. Gabriel served as chaplain for the Holy Family School of Faith on pilgrimages to the Holy Land and Mexico.

Fr. Simon led a group of Benedictine College students on a pilgrimage through the Holy Land in 2018.

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service trips

S t. B e n e d i c t ’ s A b b e y

publishing

Fr. Daniel’s sixth book is his expanded doctoral dissertation on church architecture, and his seventh is a study of the personal letters of Cicero. These are both now with their publishers and total over 1,000 pages each. You may join Fr. Daniel’s course on church architecture offered by the Archdiocese of Denver 20-24 January 2020.

Br. Thiago Silva co-authored a book on Lent, 40 Days with Jesus, released in Portuguese in Brazil in 2018.

serving in

23

s tat e s a n d d . c .

highlights • Confirmations throughout Kansas • Leading and providing sacramental support for pilgrimages and mission trips • Giving talks to youth and church groups • Witnessing marriages for alumni and friends • Monks forming FOCUS and SPO missionaries • March for Life in Washington D.C. • Hosting Brews with Benedictines evangelization events

states with ob l at e s states where m o nk s s e r v e d

• Providing support for parishes in the Archdiocese of Kansas City in Kansas

service by the numbers

selected works: abbot james albers

Monks serve more than 2,300 students from grade school to graduate programs in Kansas, Rome, Belgium, & England.

The Abbey hosts formal and private retreats; over 500 people made a retreat in 2018.

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500+

Retreatants to St. Benedict’s Abbey.

Hours of confessions heard each week by monks.

monastic visitations - ok & pa evangelization - ca & mo

fr . meinrad miller leading retreats - nj monastic visitation - al

fr . gabriel landis

serves as prior of community - ks evangelization - co , ia , ma , & mn

fr . jay kythe

witnessing marriages - mo & mn serving students - tx & mn

br . leven harton

evangelization - tx vocations work - il , in , ks , mo , & nj

The monks provide the sacrament of Reconciliation at 25 scheduled hours to all those they serve in chaplaincies, parishes, and prisons. Also available upon request.

br . karel soukup

serving with bc students - la vocations evangelization - ia , ks , & il

br . placidus lee

leading high school retreats - ks blessed emil kapaun pilgrimage - ks

fr . simon baker

Oblates live according to the Rule of St. Benedict, joining the monastic community in its life of common prayer from afar.

leading pilgrimages & retreats - co, fl, ks, & tx witnessing marriages mo & tx

fr . maurice haefling

serves as superior and financial administrator for holy cross abbey

kansasmonks.org

- co

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St. Benedict’s Abbey Atchison, Kansas 1020 N. 2nd Street, Atchison, KS 66002 Kansas Monks USPS 290-760

Saint Benedict’s Abbey @SaintBenedictsAbbey

Support the monks on

Abbey Advancement Office 913.360.7908 KansasMonks.org 7.1.2019

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presenting the lumen vitae medal to p d n la sr. irene nowell, osb r e ov and dr. scott & kimberly hahn kansasmonks.org

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