kansas monks
Dear Friends in Christ,
In this February edition of the newsletter, we monks turn for inspiration to the lives and example of St. Scholastica and St. Benedict, whose passing into eternal life we commemorate this month on February 10 and next month on March 21, respectively. Their legacy continues to inspire our community, and this month’s newsletter touches on themes related to the beauty of Christian fellowship and love like theirs.
In the pages ahead, you’ll find stories that connect deeply with the spirit of these holy siblings. On the next page, Fr. Jeremy shares highlights from his recent pilgrimage to Italy, where he visited places central to St. Benedict’s life and ministry. On page 4, Br. Maximilian reflects on the transformative conversations he experienced at a recent young adult conference, where he encountered Christ in the hearts of those he met. Additionally, our friend Derya Rix explores the central role of dialogue in St. Gregory the Great’s recounting of the lives of saints, including much of what we know about St. Benedict himself. We close this edition with a retelling of St. Scholastica’s final visit with her brother and the miraculous storm that deepened their spiritual bond in their last earthly meeting.
This month’s reflections hopefully convey the same intentionality of enounter that shaped St. Benedict’s and St. Scholastica’s lives—especially in their conversations. Their twinship extended beyond their familial bond, rooted instead in their shared vision and purpose as they answered
february 2025
God’s call. St. Benedict provided guidance for countless monks and pilgrims, and St. Scholastica, as a consecrated nun, offered profound spiritual wisdom and a deep capacity for prayer. Together, they remind us that in entering into conversation with others—whether through words or presence—we also enter into conversation with God.
As we journey together through these winter months, let us be inspired by their example to seek Christ in one another. May we, too, be “twins” to one another in our shared purpose of building community, sharing love, and deepening our faith in God.
Abbot James R. Albers, O.S.B
IN THIS ISSUE
Feature | Encountering Christ in Others . . . . 5 A “Thank You” After SEEK
Pilgrimage, Part I of II
Pilgrimage
The first of a two-part series from Fr. Jeremy Heppler, O.S.B. about his pilgrimage through the territories and abbeys where St. Benedict and St. Scholastica lived and served. “
By Fr. Jeremy Heppler O.S.B.
“I can’t, but I know who would like to go.” With that one line a grand adventure began.
Don, a friend of the Abbey, called up Abbot James to tell him about the Cammino of St. Benedict. Don desired that a small group of monks and friends would walk that pilgrimage in Italy. Abbot James knew that I have caught the pilgrimage bug. A couple of years ago, I helped with a pilgrimage on part of the Camino de Santiago in Spain. This past summer, for two weeks I also served as one of the chaplains during the National Eucharistic Pilgrimage.
Before that phone call, I had never heard of the Cammino di San Benedetto. This route is not an ancient pilgrimage route like the Camino de Santiago in Spain, but rather a route that was mapped out about 15 years ago to connect many of the sites important in the life of St. Benedict. It begins in Norcia, the birthplace of Benedict and Scholastica, reaches its halfway point at the famed holy site of Subiaco, and ultimately arriving at Monte Cassino Abbey where the saintly twins are buried. This pilgrimage is 300 km (about 190 miles) winding up and down the Apennine Mountains. The guidebook, The Way of St Benedict by Simone Frigiani, recommends breaking it into 16 stages; we chose to combine two stages to give us an extra day at Subiaco.
But this was never meant to be just a trip or a hike, but rather a pilgrimage to get to know Saints Benedict and Scholastica better. It is meant to be a spiritual journey, “traditionally associated with our human quest for meaning in life.” (Pope Francis) Most of the famous pilgrimages conclude at the church where the remains of a saint are entombed.
A pilgrimage doesn’t begin with the trip itself; rather, it begins with preparations. In our case, this includes miles of training. In some weeks leading up to the journey a few times a week I would walk up to a total of six hours within a day with about 20 pounds in my backpack. More importantly, though, was the spiritual preparation as I began to gather prayer intentions to carry with me through the training and the journey to Italy.
In early September, five of us, Don, Dave, Bob, Steve and myself, met initially on the way to Assisi, while Mike and Fr. Joseph (a monk from Clear Creek Abbey) joined us for the first few stages of the hike.
The actual cammino began in Norcia, the birthplace of the holy twins, Benedict and Scholastica. Unfortunately, the town was ravaged by an earthquake in 2016. The main church in town, along with many other buildings are still being repaired. After staying the night with some monks just outside of town we began the walk.
As Pope Francis noted, “A pilgrimage on foot is a great aid for rediscovering the value of silence, effort and simplicity of life.” I noticed that in my own trip. The simplicity of everything that I had with me, including Mass supplies, I carried on my back. The hours of silently walking, listening. The effort, not just in the training or in carrying the packs, but in trudging up rock infested mountains and sliding on muddy downhills with blistered feet.
There was stunning beauty in the countryside, and sometimes the trail and the trees even
cooperated so we could look at the scenic views. As Steve said, “99.9% of the people who come to Italy do not see what we saw.” And, I suspect that even most Italians have never heard of the majority of the towns on our route. Yet, there was great charm in the tiny little hamlets, an unexpected church, a fruit stand that was open, a slice of local history. But, there were challenges—exhaustion, language difficulties, blisters, colds—also.
Unlike the Camino de Santiago where thousands upon thousands trek that holy route each year, we would see only a few handfuls of pilgrims each day. Still, we met pilgrims from different parts of Italy and a few other countries. Some were walking or biking alone; most, like us, had at least one other companion. Each of us had our own reasons for walking this cammino. For some of us, it was to grow closer to the saints; for others, it was a way to spend time with loved ones, to fulfill a promise, to spend some time in nature, or even simply to complete another of the many caminos. Our group of pilgrims and the pilgrims we encountered served as a symbol of the Church—people from different lands, speaking different languages, but united by the journey.
We also were able to walk with members of the Church Triumphant, the saints already in heaven. Whether it was climbing a hill overlooking Cascia where St. Rita often went to pray, saying Mass in St. Francis’ Sacro Speco (the cave where he had a revelation about his fledgling order), visiting the first church named in honor of St. Thomas Aquinas in the town of his birth, or praying at the resting places of countless saints, many of whom I had never heard of, I drew closer to them and realized that we were not walking alone. Even out in the country or in towns, there were frequently small shrines in honor of various saints.
Over and over again, I am reminded by this pilgrimage how God’s goodness surrounds us—in nature, in our companions, and in the saints. We truly are called to be pilgrims of hope, especially in this jubilee year. Yet, the ultimate hope of our pilgrimage is not to visit a shrine, but to share in the eternal happiness of heaven.
TABLE OF CONTENTS
Next Month: Read the second part of this twopart series. Abbot’s Note
Br. Maximilian gives thanks for the conversations and fellowship he shared with others at SEEK in Salt Lake City.
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Read about St. Gregory the Great’s “dialogues” that retell the story of St. Benedict and the founding of our order.
Reflect on the readings for this month’s Sunday and Holy Day Masses. In February, we focus especially on the sanctity of the Holy Family.
The Miracle of St . Scholastica
The final meeting of St. Scholastica and St. Benedict revealed the power of great love.
The mission of St. Benedict’s Abbey is to glorify God by seeking him through joyful self-sacrifice, by embracing fully the monastic and apostolic ideals, and by leading others to encounter Jesus Christ, who brings us all together to eternal life.
The Kansas Monks newsletter is a monthly publication of the monastic community of St. Benedict’s Abbey to help fulfill this mission.
Read our archives at www .kansasmonks .org/newsletter
We have to ask questions. Those who do not ask do not get a reply … [W]e also need the humility to listen to the answers that the Christian faith gives us.
pope benedict xvi
Conversations that Matter
The Dialogues of St. Gregory the Great
How we share with others our experience of the faith can help bring both sharer and receiver to holiness. Learn how Pope St. Gregory the Great shared his faith and his admiration for the saints.
By Derya Rix
It is always intriguing to learn about saints crossing paths with one another. We know that St. Dominic had a deep admiration for St. Francis and even wanted to join his order. We also know that St. Bonaventure and St. Thomas Aquinas taught at the same university. However, what is especially inspiring is reading about one saint’s admiration for another.
Pope St. Gregory the Great was the first man elected to the papacy from the monastic life. He is renowned for his reform of the liturgy, his revision of the beautiful Gregorian chant that bears his name, his mission to evangelize pagan England, and many other excellent deeds that earned him the title “the Great.”
If you wander into the small gift shop at St. Benedict’s Abbey guesthouse and browse through the shelves, you will stumble upon a small book, Life and Miracles of St. Benedict, in which St. Gregory speaks about the founding of the Benedictine order.
This unassuming gem is one you won’t want to put down, as St. Gregory recounts the life and miracles of St. Benedict, retelling the story in conversation with his deacon, Peter. This literary device—used not only by classical authors but also by the Church Fathers—makes the book both engaging and spiritually enriching. As St. Gregory narrates many of the saint’s miracles, Peter often interjects with questions that echo the very ones that may arise in our own minds. By answering these questions, St. Gregory not only explains the miracles but also turns each answer into a spiritual lesson, edifying the reader twice: first through the miracles of St. Benedict, and second through the teachings of St. Gregory.
For example, at one point, Peter wonders whether St. Benedict was right to leave a community he had been called to lead as their abbot. St. Benedict made
this difficult decision because the monks under his care were unwilling to make the changes necessary for a more disciplined and holy life. In an attempt to rid themselves of him, they poisoned his wine. When St. Benedict blessed the drink, the pitcher shattered to pieces. Upon realizing that his monks were willing to resort to murder, St. Benedict left them to their own devices. St. Gregory responds to Peter’s question with a reflection on the importance of concern for one’s soul.
The dialogue format makes this little book incredibly easy and enjoyable to read. While Peter occasionally offers his thoughts, it is the pope, as both storyteller and teacher, who takes center stage. As St. Gregory moves from one miracle to the next, he and Peter weave a beautiful tapestry of the Gospel through the life of St. Benedict.
Through this dialogue, Peter comes to understand that the miracles of St. Benedict echo those of Moses, David, Elijah, and even St. Peter. The famous story of St. Maur walking on water to rescue St. Placid is a powerful example of how St. Benedict’s holiness sanctified and edified everyone who encountered him.
As we have now closed the Christmas season following the Epiphany of Our Lord, we should continue to reflect on the truth that Christ is always present with us, especially through those who faithfully follow in his footsteps. St. Gregory said, “The man of God who shone on this earth among so many miracles was just as brilliant in the eloquent exposition of his teaching.” Even centuries after St. Gregory’s words, the truth he spoke about St. Benedict continues to resonate, particularly for those of us who follow his Rule and teachings. I encourage you to read this little book to catch a glimpse of the light of St. Benedict..
www.kansasmonks.org/store/dialogues
Encountering Christ in Others
A “Thank You” After SEEK
Sometimes “good” isn’t good enough. I have been encountering this when asked the question, “How was it?” since returning from FOCUS’s annual SEEK Conference in Salt Lake City, Utah in January. “Good” would certainly be true of it, but not true enough. This isn’t because there were some not-so-enjoyable aspects of the trip, like me getting sick for almost the entire fourth day of the conference or our plans to return on January 5 getting torpedoed by Kansas City’s snowstorm. No, it’s primarily because it was too good to just be “good” in a single word. I’d like to share a little of my experience and express my gratitude to all who support us for my being able to be there along with Seth Galemore, our Director of Advancement.
There is a single word that catches together why SEEK ‘25 was so striking for me: encounter. It was an event filled with encounters with others and with Jesus. The first kind I’ll share about is reconnections. I was a FOCUS missionary before becoming a monk and this was my first time returning to a winter conference
By Br. Maximilian Mary Anderson, O.S.B.
since entering the monastery, so there were many people that I hadn’t seen since I had left staff with FOCUS. I ran into old friends everywhere. “What a gift!” was the common refrain in those interactions; they were unplanned and unforeseen reunions filled with surprising joy. Amidst the excited exchanges of news, I got to share about my new role as vocations director, the beautiful things happening to renovate our monastery, and ask for their prayers for my work and our continued growth. I got to invite many people to come and visit us who had been students or missionaries at the college, friends of mine, or friends of St. Benedict’s Abbey. I hope they come; they’ll always know where to find us!
In addition to bumping into many old friends, I encountered many other people there I had never met before. Some conversations were brief and stayed at surface level, but a few went deeper, to what was really happening in our lives. There were two first meetings that will stay with me for a long time.
One was with a young man who had only for about a month been really trying to take his faith seriously and learn more about it. His desire was to be able to enter into dating and journeying toward marriage with seriousness and maturity. I was struck by the goodness of his desire and his candor that he still had lots of questions about his faith, the Church, and God. I got to share with him that I knew people that were, on a natural level, inexplicably happy, good, and different. I was moved as a shared about the witness that my brother monks live in how they live their monastic vocation and how they are signs to me that God is real, really active, and really interested in me and my life. Please join me in praying for him and his journey, that he grows closer to God!
The second was a conversation that I got to have on the plane ride after the conference. Across the aisle from me were two young men; both of them had been raised Catholic, both had recently begun growing in their relationship with Jesus more intentionally, but one of them had his experience of going deeper through some Evangelical Protestant groups and friends. He had question after question about Mary, faith and works, grace, and the saints. I was grateful for the formation that I’d received as a student at Benedictine College, a missionary with FOCUS, and a monk of St. Benedict’s Abbey because I got to draw on all of that in trying to answer those questions. I was also grateful for the tone of the conversation; these were questions on
matters greatly important to both of us, but there was an almost immediate trust that was founded on our desire to hear what the other was saying. I am most of all grateful that he decided to mail me back my Bible after I forgot it on the plane! Please join me in praying for him, that God bless him in his life and continue to shine through him!
Lastly and most importantly, I am grateful for the many encounters that I had with Christ in prayer. I walked away from this conference with graces that will need to be unpacked over the following weeks and months. To all of our readers and benefactors, thank you so much for making our life possible. I have been able to respond to God’s call for me and share his love with others because of it! Please pray for me and all my brother monks as we continue to seek God in our common life of prayer and work.
Pax,
Br. Maximilian Mary
Br. Maximilian, O.S.B. is a former FOCUS missionary (and current monk). He recently became vocations director for the Abbey.
Living the Liturgy
Commentary on the Liturgical Year
Reflect on the readings for this month’s Sunday and Holy Day Masses. In January, we focus especially on the how the turn of the year points to the divine humanity of Jesus.
By Tom Hoopes
It is a mercy that February is the shortest month.
January may be colder, but the cold has gotten tedious by the time February comes. December’s days may be shorter, but the darkness has become dreary by February. The Western world has been trying to rebrand the month of February from the very beginning. The name comes from the Latin Februum, meaning “purification” and originally referred to a ritual that was held under the full moon of winter.
It retains the association with purification in the Catholic calendar, via the Feast of the Presentation that opens it on February 2. Luke writes that when the Holy Family went to the Temple with the infant Jesus to present him to the Lord, “the days were completed for their purification,” a reference to Mary’s ritual post-birth return to the Temple.
The Feast of the Presentation is also a key reason Catholics dedicate February to the Holy Family. There, at the Presentation, we see just how important the family is. Mary the wife of Joseph is there, and Joseph of the house of David is there, offering the poor man’s sacrifice of two turtledoves for the baby Jesus.
Anna is there, also, and as an 84-year-old widow she, too, is defined by her family. She is “the daughter of Phanuel of the tribe of Asher,” who “lived seven years with her husband after marriage” before dedicating herself to the Temple. Simeon is there also, a solitary figure blessing this baby but, more importantly, being so blessed by his encounter with the baby that now he can die in peace.
And it is in their encounter that the themes of “family” and “purification”—and “listening, too—all come together. In his book Jesus of Nazareth, Pope Benedict XVI explains that when Jesus prays to his Father, “Sanctify them in the truth,” he overturns the old purification rites and “gives us to understand that the truth is now the ‘bath’ that makes people fit for God. They must be immersed in it in order to be freed from impurity that separates them from God.”
Who was better at immersing themselves in truth than the Holy Family? Joseph listened to angels and Mary pondered the events of the incarnation in her heart.
The dark and cold of February are a perfect opportunity to follow their example and listen — entering our own “bath” in the purifying truth of God.
THE TEMPLE CHANGES FOREVER
February 2 | Feast of the Presentation
of the Lord
On the Feast of the Presentation we meet a woman who doesn’t need to be purified going to the Temple for a purification ritual and a baby who is the Lord being presented to the Lord.
So the whole event takes on a whole new meaning. In this case, Jesus isn’t blessed by being presented in the Temple—the Temple is blessed by receiving him. That is the force of the First Reading, from Malachi,
at Mass this day: “Suddenly there will come to the Temple, the Lord whom you seek.”
When the Psalm at Mass tells the story of the same divine visitation, it is the Temple that has to stretch and grow in order to make room for him: “Lift up, O gates, your lintels / reach up, you ancient portals, / that the king of glory may come in!”
Ezekiel (10:18-19) saw the glory of God dramatically departing the Temple 500 years earlier.
Now he’s coming back, and Malachi warns God’s
Chosen People that they will have to change to welcome him. And Psalm 24 doesn’t just say the Temple has to stretch to welcome the Lord—the people have to also, and become clean and pure. That’s the background when Jesus enters the Temple on the Feast of the Presentation—but when he does, the lintels don’t lift and the ancient portals don’t reach.
Maybe that’s because the Presentation in the Temple is really a new Temple being presented. The Second Reading, from Hebrews, describes this new Temple. The reading is a hymn to the divinity and humanity of Jesus. This is the new Temple of “blood and flesh,” the Temple of the body of Christ, a temple whose lintels will grow and whose portals will reach high as Jesus, the high priest who dies for us, rises and incorporates us into his body, the Church.
THE DEPTHS THAT SENDS US
February 9 | Fifth Sunday in Ordinary Time, Year C
The Gospel for the Fifth Sunday includes Jesus’s
immortal words to Simon the fisherman: “Put out into deep water and lower your nets for a catch!”
For Peter, this was an invitation to challenge his own self-satisfied expertise, and head back out into the lake for more fish. For us, the invitation is to leave the shallows of our own superficiality and go deeper.
Even the best of us is in the shallows, because the depths of faith we are invited to are fathomless.
First, there are the depths on offer in each Mass. We get a vision of the Mass in the First Reading when Isaiah sees the Lord seated on a high and lofty throne, as the angels cry “Holy, holy, holy is the Lord of hosts! All the earth is filled with his glory!” Isaiah even receives a figure of communion, when his mouth is touched with an ember that is set aglow with the heat of the all-consuming fire of God.
In the Second Reading, St. Paul gives a lesson in the life every Catholic is invited to enter into: “Christ died for our sins … was buried … raised on the third day … appeared to Cephas, then to the Twelve.” Books have been written about each line in this miniature creed.
In the Gospel, when Peter sees the signs and wonders of Jesus, he says, “Depart from me, Lord, for I am a sinful man.” When Isaiah has his vision he says, “Woe to me, I am doomed!” Paul is moved to call himself “not fit to be apostle.”
This is the Fear of the Lord we too experience in the presence of God. But Peter, Paul, and Isaiah are also models of the proper response to make: “Here I am, send me.”
MAN THE PITIFUL, CALLED TO GREATNESS
February 16 | Sixth Sunday in Ordinary Time, Year C
The readings for this Sunday’s Mass are deeply suspicious about all things human—except our relationship with God.
“Cursed is the one who trusts in human beings,” writes Jeremaiah in the First Reading. “He is like a barren bush in the desert” that “stands in a lava waste.” The Psalm reading piles on, saying the wicked “are like chaff which the wind drives away.”
But Jesus takes second place to nobody in his denigration of the pitiful state of selfish humanity. “Woe to you who are filled now for you will be hungry,” he says, and he means hungry forever. “ Woe to you who laugh now, for you will grieve and weep,” he adds.
The Presentation in the Temple. Late 13th century. Tempera colors and gold leaf.
He ends with strongest “trust not in mankind” statement yet: “Woe to you when all speak well of you,” he says—that’s how liars are received.
But the praise we hear for rightly-ordered humanity is even more extravagant. Jeremaiah and the Psalm compare the just to lush, sturdy trees, and St. Paul says their thriving is eternal, too—because it unites us with divinity, which never ends, through the resurrection of Christ.
Jesus describes how to lock in that unity: “Blessed are you who are poor … hungry … weeping” —and persecuted, because your eyes are on God and those he created in his image, not on your appetites. “Rejoice and be glad; your reward will be great in heaven.”
LOVE YOUR ENEMIES SUNDAY
February 23 | Seventh Sunday in Ordinary Time, Year C
What David does in the First Reading is even greater than his victory against Goliath, according to St. John Chrysostom. Sparing the life of the king who is trying to kill him—despite two different opportunities to do away with him— is way harder than destroying a giant. His sparing of Saul “is achieved, not with weapons and bloodshed, but by putting resentment and anger to death.”
That’s hard to do. David reveals how he was able to
do it: He recognized Saul’s worth, saying, “Who can lay hands on the Lord’s anointed and remain unpunished?”
Jesus extends that approach to the whole human race, when he says “Love your enemies, do good to those who hate you.”
These are words that have changed history—and can change the future, if we let them.
In 2015, 21 Coptic Christians working in Libya as laborers were decapitated on a video by ISIS terrorists. But the 14-year-old daughter of one martyr said what all the martyrs’ families said, “May God forgive the killers. We don’t have hatred towards them—this is Christianity. God forgives the sinners. So shall we.”
In 2023, Pope Francis participated in a service in Congo in which the victims of terrorism laid symbols of their injuries at the foot of a cross. Women who had been captured and raped, children who saw their parents murdered in front of them, people whose hands or fingers were cut off, responded “to evil with good, to hatred with love, to division with reconciliation,” said Pope Francis. They proved that love is stronger than violence because it “transforms reality from within, instead of destroying it from without.”
Now Jesus is looking at us and our enemies, asking us to do the same.
Julius (after) Schnorr von Carolsfeld. David Spares Saul in the Cave. Engraving.
The Miracle of St. Scholastica
The feast of St. Scholastica, the sister of St. Benedict is celebrated on February 12th. This piece was adapted from the Dialogues of St. Gregory the Great.
One day, St. Benedict’s sister, Scholastica—who had been devoted to God since childhood—came to visit him at his abbey, as she did once a year. Benedict, accompanied by some of his monks, met her at a small guesthouse near the monastery, and they spent the day talking about spiritual matters and praising God. When evening came, they shared a meal, continuing their holy conversation.
As night fell, Scholastica asked Benedict to stay and keep talking with her until morning, discussing the joys of heaven. However, Benedict refused, insisting
that he needed to return to the monastery because he was not permitted to stay away overnight.
The sky was perfectly clear as Benedict declined her request, but Scholastica, deeply saddened, folded her hands on the table, bowed her head, and began to pray. Almost immediately, a fierce storm broke out— lightning flashed, thunder roared, and torrential rain poured down, making it impossible for Benedict and his companions to leave.
Realizing what had happened, Benedict said to her, half in frustration, “God forgive you, sister, what have you done?” Scholastica calmly replied, “I asked you to stay, and you wouldn’t listen. So I asked God, and he heard me. Now, if you can leave, you are free to go back to your monastery.”
Since the storm prevented him from leaving, Benedict stayed the night. The siblings spent the time in deep conversation about spiritual matters, encouraging and uplifting each other.
This incident shows how Scholastica’s prayers brought about something even Benedict couldn’t accomplish. Out of love for her brother and longing to spend more time with him, she turned to God, whose love responded to her faith and devotion. Because she loved more, she could do more.
The next day, Scholastica returned to her convent, and Benedict went back to his monastery. Three days later, as Benedict was praying in his cell, he looked up to heaven and saw a vision: Scholastica’s soul ascending to heaven in the form of a dove.
Overwhelmed with joy at her glory, he praised God and shared the news with his monks.
Benedict then sent for her body and had it buried in the grave he had prepared for himself. In this way, even in death, their bodies remained together, just as their souls had always been united in God during their lives.
Brendan Rolling. Detail of Benedict and Scholastica. Icon.
SATURDAY, APRIL 5TH, 2025 save the date 04.05.25
KANSAS MONKS
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