Kansas Monks Newsletter June 2024

kansas monks

Dear Friends,

The month of June has been historically dedicated to the Sacred Heart of Jesus. Devotion to the Sacred Heart of Jesus was promoted by St. Margaret Mary Alacoque (1647-1690), a French Visitation nun who had a series of visions of Christ’s Sacred Heart over the period of a year and a half.

Over the centuries that followed, not only did this devotion grow in popularity, but it was encouraged by several popes through encyclical letters.

In Annum Sacrum, for example, Pope Leo XIII emphasized that Christ is our God and King. He has a rightful claim to our hearts and we have duty to pay Him homage by consecrating our hearts to His. In 1928, his successor Pius XI wrote an encyclical which he understood as a complement to his earlier encyclical Quas Primas which established the Solemnity of Christ the King. Claiming that devotion to the Sacred Heart of Jesus is the “sum of our religion” (Miserentissimus Redemptor, 3), Pius XI explained that alongside honoring Christ as King of society, the faithful have the “duty of honorable satisfaction or reparation which must be rendered to the Most Sacred Heart of Jesus” (Miserentissimus Redemptor, 6). If we our hearts are truly given over to Christ the King, in other words, they will be offended when Christ’s heart is offended and will seek, as a matter of justice, to repair the breech.

In 1956, Pope Pius XII issued Haurietis Aquas, which gave a masterful treatment of the biblical and patristic roots of devotion to the Sacred Heart. Among other things, Pius XII focused on the way in which Israel was chosen to be God’s son and how God tenderly and mercifully forgave their sins.

June 2024

Above all, however, Pius XII emphasized that at the core of the history of salvation is an outworking of the Son’s love for the Father, by which the Son offered Himself as a sacrifice in order to save His Father’s lost sheep.

Friends, we are bitterly divided as a nation and even as a Church. Resentment, fear, disdain, and tribalism grow all around us, every day. Could devotion to the Sacred Heart of Jesus help us resist the pressures, frustrations, and fears we daily face?

I think so. The only sure home for every human heart is the Sacred Heart of Jesus. This month offers a great opportunity to heed the encouragement of the many popes who have promoted devotion to the Sacred Heart, which is a sure remedy against our bitter divisions. I encourage you to read the great writings on devotion to the Sacred Heart of Jesus and consider praying the Litany of the Sacred Heart of Jesus during this month.

In Christ,

Abbot James R. Albers, O.S.B.

IN THIS ISSUE

Shakespeare Pt. 5

By Br. Jean-Marie Hogan, O.S.B.

“Even so quickly may one catch the plague?” (Olivia, Twelfth Night I.5)

Have you ever had an idea of how you thought something was going to turn out, and then something happened that derailed your plans? I suspect most of us have had moments like this. That is exactly what is happening to Olivia in this scene. After the deaths of her father and her brother, she made a vow that “the element itself, till seven years hence, / shall not behold her face at ample view” (I.1). In other words, no one is allowed to visit her. She refuses even to walk outside.

To be fair, Olivia’s grief is real, and she needs time to mourn the loss of her family members. In the midst of her mourning, however, something happens that surprises her: she finds herself falling in love with Cesario.

Her characterization of love as a “plague” suggests that this is not something she was looking for, nor was it something she wanted; rather, it is something that happens to her.

Accepting a religious vocation is a little bit like falling in love. It doesn’t always turn out the way we expect. For any genuine vocation, there is an element of mystery. If I ask a married person, “Why do you love your spouse,” or if I ask a religious, “Why did you join this community,” while they may be able to give reasons, at some point, we run into something they cannot fully explain.

In my own experience, there is often a gap between my reasons for joining and the life to which I have been called. If someone had asked me as a novice, “Why do you want to make simple vows,” I might have pointed to a new hobby I had discovered, or to the enjoyment of reading poetry with a brother, but none of these things quite added up to the decision to profess temporary vows. For me, the fact that I couldn’t reduce the vocation to the result of a simple train of logic was a sign that there was something deeper at work.

Even for those already in a stable vocation, it is still a challenge to be open to surprises. Too often we put God in a box, setting up our own expectations for how He is supposed to operate. But as John Damascene says (commenting on Ecclesiastes), “the only new thing under the sun…[is] that God should become Man.” With Him, nothing is impossible. 

W. P. Firth, 1849, Olivia Twelth Night, Etching

Why Some People Demand Abortion

By Fr. Matthew Habiger, O.S.B.

Why are some people so insistent upon having legal access to abortion? Why do they consider this a life or death situation?

Abortion is simply foolproof backup for failed contraception. If you believe in, and participate in, unrestricted sex, then you must have contraception. And every form of contraception, except sterilization, has a failure rate. Then what do you do?

If you think that casual, unrestricted sex is something you must have to be healthy, then you will go to any extreme to make that possible. Nothing can

stand in the way, not even an unborn human baby. You will rationalize yourself into thinking that the unborn baby is not human, not a person with dignity and human rights, and disposable. Thus abortion.

This is the mentality that is so prevalent in some public schools, where it is presumed that young people have a right to unrestricted sex, provided it is consensual, and therefore they must be taught “safe sex” with access to all forms of contraception. This is the thinking that led to the legalization of allowing

Elizabeth Zeller, 2024, Holy Eucharist Chapel Altarpiece, Tempura on Wood, St. Benedict’s Abbey

minors to seek an abortion without the permission, or knowledge, of their parents.

This view of human sexuality is completely contrary to God’s plan for sex, as He designed human nature by making us bodied persons, male and female, fertile and sexual. God’s plan is ignored and replaced by the ideology of such opinion shapers as Margaret Sanger, Alfred Kinsley, Hugh Heffner, Lawrence Lader, Wilhelm Reich and their collaborators.

Those who firmly hold to a legal right to abortion claim that “reproductive rights” and “reproductive health” demand access to abortion. This is very deceptive language, which completely ignores the life and rights of the unborn child. It also ignores the responsibility of adults to use their sexuality responsibly and morally. God’s plan is for sex to be for procreation and for procreation to be for marriage. If you want to space your pregnancies, then avoid sex during the fertile periods of your cycles.

Sex is for bonding and babies, and not for fun and freedom.

Talking to a confirmed supporter of abortion is something like trying to explain to a slave holder in the antebellum South that slavery is morally wrong. The slave holder denied the human worth and dignity of the slave. For them, the slave was sub-human property that could be used anyway you chose. And you could not talk them out of this way of thinking. Think of the huge price our country paid to eradicate this grave evil. If we are to free ourselves from the curse of abortion, the curse that has already brought the death of 63.5 million unborn Americans, then we must get to the root of the problem. The root is the thinking that sex is simply a pleasure that we must have easy access to if we are to be healthy. People who think this way do not understand sex. They live in a fantasy world. They need to consider all the suffering and misery that sexual abuse, beginning with contraception, has brought about. 

For further reading: Jennifer Roback Morse’s The Sexual State – How Elite Ideologies Are Destroying Lives and Why the Church Was Right All Along (2018).

William-Adolphe Bouguereau, 1865, Charity, Oil on Canvas

The Art of Living Pt. 1: “Reverence”

By Br. David Bissen, O.S.B.

Just in time for Lent this year, Providence passed me a book that quite starkly revealed from page one that I have more work to do than I realized in my personal conversion. In 139 pages, Dietrich von Hildebrand’s The Art of Living cracked open in front of me the fundamental attitudes from which the good and the not-so-good in me spring up. It offered me a chance to reflect more seriously on my conscience, which is always a thing to be grateful for. Gratitude ought to lead us to share, so in subsequent issues of “Kansas Monks” I will be summarizing von Hildebrand’s thoughts on the moral life with the hope that I can continue to benefit from them, and others can, too.

In order to pursue a moral life, one must first recognize that moral qualities are objective and are more important than other, amoral characteristics. Being moral, in other words, is more important than being fast or wealthy, even if the latter are more expedient. One should not pursue wealth to the expense of honesty or patience, for example. When faced with the choice between honesty and wealth, the good man chooses honesty because it is more important in itself. This may sound obvious, but making this choice requires a person to prefer what is objectively important over what is important to himself in all situations. Not so easy. Habitually taking note of and preferring these objectively superior moral values is called reverence.

When we prefer our own idea of what is important over God’s, we become irreverent. Irreverence arises from either pride or lust. The prideful person is a knowit-all. He never attempts to put himself in someone else’s shoes because he believes he has already understood everything there is to know about a person or a situation. He will step into a room full of strangers and immediately assume he is the most intelligent, most spiritually advanced, the most competent. When he notices an injustice, he will not intervene unless he can take credit. While he assumes he sees reality as it is,

he is actually blind. Pride makes us miss so much. We do not see the good qualities in others or even their inherent dignity. Even little things like appreciating a sunrise will become dim and shallow.

Lust, whether it be for sex, dominance, or affirmation, reduces something of God’s creation for one’s own satisfaction. Before doing anything, the lustful person will ask “what do I get out of it?” If the answer is no, then it is irrelevant to him, no matter how truly important it may be. Considering that our hungers and thirsts can change at a whim, this attitude can lead to an oppressive life full of taking, and devoid of giving. This makes the lustful person as blind as the prideful one. In his greed, he is so quick to grab up whatever

he finds appealing that he fails to step back and take in its full value. This applies not just to the beauty present in others, but also in the way we use our time, for example. In our zeal for efficiency and productivity, we can easily miss the true value of spending time with family or making room for prayer; we fail to recognize that time is a gift meant for those that are precious in and of themselves.

If irreverence blinds us, then reverence clarifies reality for us. This requires of us a posture of curiosity and patience to foil the presumptuousness of pride and the hastiness of lust. We must see our neighbor as dignified, worthy of attention, and mysterious in the sense that he is beyond total comprehension. Likewise, we ought to think of integrity, humility, and purity as among our greatest treasures. We will then be able to recognize moral qualities in ourselves and in others on a deeper level. A reverent person will accurately

Questions for Reflection

identify justice when he sees someone greet a homeless man and hand some cash, while an irreverent person grumbles about how the man will likely waste it on cigarettes. Reverence grants the capacity to see these realities and respond in a fitting way.

As this understanding of reverence comes into focus, it becomes clear that this attitude is necessary in all decisions of moral weight. Without reverence, we will not love God or neighbor in the way they deserve. This must be so because reverence enables us to know what they deserve. We will also become familiar with a reverence for our own selves. It is not self-absorbed, but rather respects our God-given dignity. Reverence makes everything we encounter take on a deeper meaning. Everything becomes more important, more worthy of care and consideration. Seeing that all of reality is more profound than we know, how could we ever settle for less than reverence?

•If someone asked you why you strive to be a morally upright person, what would you say? Would your answer be convincing to an atheist?

•Am I more likely to slip into an irreverent attitude because of pride or lust?

•Think of the last time you did not love someone the way you ought to have. How might that situation have played out differently with greater sense of reverence for that person?

Abbot’s Table XI

By Seth Galemore

InApril, St. Benedict’s Abbey hosted our eleventh annual Abbot’s Table, where our monks recognize honored guests and raise funds to sustain our ongoing ministry needs. Many of our guests have said that the Abbot’s Table this year featured among the two most inspiring and deserving honorees we’ve ever invited.

We highlighted Syl and Vicki Schieber, who have tirelessly defended the right to life of every person, even the man who took the life of their beloved daughter Shannon, in their work to abolish the death penalty. Syl and Vicki spoke with great compassion about their path to forgiveness and healing. They made the case for the transformative power of God’s mercy.

We also showcased the Sisters of Life, a religious community whose vocation is dedicated to serving expectant mothers and their unborn children throughout pregnancy, birth, and their earliest years as a family. In all that the Sisters do, they uphold and elevate the precious gift of life for those who are most vulnerable, not only through their prayers and words, but through every act of service they provide.

These recipients of our Lumen Vitae Award demonstrate the infinite dignity of human life, and we are grateful to them for bringing their message to our community.

Sponsors for this year’s event issued two challenge matches of $200,000 each to inspire others to support the work and prayer of the Abbey. We are proud to announce that we have met and exceeded that goal—and donations continue to pour in. Our gratitude goes out to everyone who has contributed to our challenge match fund. Our program also provided updates and insights into the monastic community and our way of life. Our retrospective video on the three vows ceremonies held this past winter, “Three Days in December,” has been cited by many of our attendees as one of the best videos we have ever produced. 

We view the full playlist of our videos and speeches, including “Three Days in December,” by visiting our website: www.kansasmonks.org/ATXI.

Living the Litu rgy

Commentary on the Liturgical Year

By Dr. James R. A. Merrick

2 JUNE – SOLEMNITY OF CORPUS CHRISTI

At the heart of God’s salvation is the reality of “divine filiation.” This is the process of God transforming people into His children. Today the idea that every person is a child of God is commonplace and heartwarming. But often this is understood in a very generic and even secular sense to mean something like God unconditionally loves each person.

The picture in Sacred Scripture is much more specific. What we find in Scripture is that becoming a child of God is a very historically particular process. Every human is created in God’s image and likeness, making them a child of God. But on account of sin, every human has also become estranged from God and lost their rightful inheritance, including the privilege

to dwell in the Father’s house. In short, every person is a prodigal.

Throughout history, God seeks to reestablish the original sonship of humanity, and He does this through the initiation of covenants. A covenant is often defined as “an extension of kinship by oath.” People would become blood relatives by entering into a solemn pact.

In our first reading, we see a classic example of a covenant swearing ceremony. Moses has just brought down the Ten Commandments from God. The Law represents the terms of the covenant, the way in which Israel will honor God as His kin. Israel will become God’s “son” if they obey His Law.

After animals were slaughtered, Moses takes half the blood of these animals and splashes it on the altar,

which represents God. The other half, he places in bowls. After Moses reads the Law to the Israelites and they agree to fulfill it, he takes the blood in the bowls and splashes it on the Israelites. Thus we see that Israel and God now share blood; they are kin.

Israel, of course, went on to break this covenant almost immediately after they made their oath. Thus God instituted a series of sacrifices by which they could atone and renew their covenant with Him.

The reading from the Letter to the Hebrews points out that these sacrifices are no longer sufficient. Since they use the blood of animals, they cannot be ultimately effective at restoring human beings to life. Made in the image of God, humans need to be recreated by God. Thus the Letter to the Hebrews speaks of Christ’s blood as the only effective sacrifice.

Likewise the Gospel reading sees Jesus institute the Eucharist as the new covenant ceremony. Every time we consume the Eucharist, we are renewing our covenant with God and becoming true children of God.

9 JUNE – 10TH SUNDAY OF ORDINARY TIME

The second reading sees St. Paul delve into the nature of faith, endurance, and the eternal perspective that Christians are called to embrace. Paul begins by articulating the foundational of faith: belief in the resurrection of Jesus Christ. This reminder serves as the basis of his encouragement to his readers.

Paul recognizes that although Christ has been raised from the dead, those who have faith in Him still suffer many trials and tribulations. But, precisely because of Christ’s resurrection, these can only be “momentary afflictions.” Indeed, enduring these temporal struggles produces a “weight of glory.” This perspective invites believers to shift their focus from the transient to the eternal, recognizing that the present sufferings pale in comparison to the glory that awaits them.

Central to Paul’s reflection is the theme of transformation. He employs vivid imagery, likening the human body to a tent, fragile and perishable. Yet, there’s a hopeful anticipation of a new dwelling, “a building from God, a house not made with hands, eternal in the heavens” (2 Corinthians 5:1). This metaphor encapsulates the Christian hope of resurrection and the eventual restoration of all things in Christ. It reveals the transient nature of earthly existence while pointing towards the enduring reality of Jesus Christ.

16 JUNE – 11TH SUNDAY OF ORDINARY TIME

In the Gospel reading, Jesus employs agricultural imagery to convey profound truths about the Kingdom of God. This passage unfolds as a series of parables, each unveiling different dimensions of the kingdom’s growth and manifestation.

The first parable depicts the mysterious growth of seeds sown in the ground. A farmer scatters seeds, and though he may not understand the intricacies of the growth process, the earth produces crops of its own accord. This imagery underscores the sovereignty of God in bringing about the expansion of His kingdom. It’s a reminder that while human efforts are necessary, ultimate growth and fruition are orchestrated by divine providence.

The subsequent parable likens the Kingdom of God to a mustard seed, the smallest of all seeds. Yet, when

planted, it grows into a large tree, providing shelter for birds. This metaphor highlights the way in which the Kingdom of God appears insignificant and weak but grows into a mighty and great force in the world. It speaks to the power of God to bring about profound change through the humblest of beginnings.

Both parables highlight the need for humility and faith to participate in God’s work. Just as the farmer must trust in the unseen processes of growth, believers

are called to trust in God’s providential care as they sow seeds of the gospel. It’s a reminder that our role is not to force outcomes but to faithfully steward the resources and opportunities entrusted to us.

Moreover, these parables challenge our preconceived notions of success and significance. In a world that often values power, prestige, and grandeur, Jesus offers a counter-narrative. The kingdom grows quietly, often imperceptibly, yet its impact is profound and

Rembrandt, 1633, The Storm on the Sea of Galilee, Oil on Canvas

far-reaching. It’s a kingdom characterized by humility, simplicity, and sacrificial love—a stark contrast to the values of the world.

23 JUNE – 12TH SUNDAY OF ORDINARY TIME

Today’s gospel reading begins with Jesus and His Apostles embarking on a boat journey across the Sea of Galilee. Suddenly, a violent storm arises, threatening to engulf the boat. Although they were experienced fishermen accustomed to the sea’s unpredictability, the Apostles are in the grip of fear and panic. Meanwhile, Jesus remains asleep in the stern of the boat, seemingly undisturbed.

In their distress, the Apostles awaken Jesus, crying out, “Teacher, do you not care that we are perishing?” (Mark 4:38) This urgent plea encapsulates a common human experience—the feeling of abandonment and desperation in the face of life’s storms. It’s a cry born out of fear, doubt, and uncertainty, echoing the cries of countless souls throughout history who have grappled with the trials and tribulations of life.

Jesus responds to his disciples’ plea by rebuking the wind and sea, commanding them to be still. Instantly, the storm ceases, and a great calm descends upon the sea. In the aftermath of this miraculous intervention, Jesus gently admonishes his disciples, “Why are you so afraid? Have you still no faith?” (Mark 4:40) His words challenge the disciples to trust in God’s sovereignty and power, even in the midst of life’s most tumultuous moments.

At its core, this passage underscores the profound truth that Jesus is Lord over all creation, including the forces of nature. His ability to calm the storm serves as a powerful reminder of His divine authority and the assurance that He is with us amid life’s storms. It’s a testament to His unwavering presence and His willingness to intervene on behalf of those who call upon Him in faith.

Here we see the importance of faith in the face of adversity. Like the disciples, we can be overwhelmed by the storms of life—be they physical, emotional, or spiritual. In those moments, we are challenged to emulate the Apostles’ cry for help, trusting that Jesus hears and responds to the cries of His people.

30 JUNE – 13TH SUNDAY OF ORDINARY TIME

The second reading provides a compelling reflection on the transformative power of sacrificial giving and the importance of caring for those in need. St. Paul begins by commending the Corinthian church for their faith, speech, knowledge, eagerness, and love for one another. However, he exhorts them to excel in the grace of giving as well. This call to generosity is rooted in the example of Jesus Christ, who, though rich, became poor for our sake, so that through his poverty, we might become rich (2 Corinthians 8:9).

This verse encapsulates the essence of Christian generosity—it’s not merely about material wealth but about sacrificial love and self-emptying for the sake of others. Just as Christ gave up the riches of heaven to dwell among humanity and ultimately to die for our redemption, believers are called to imitate his example by giving generously and sacrificially to those in need.

Paul further emphasizes the principle of equality in giving, stating that the goal is not to impoverish some while enriching others, but rather that there may be equality. He cites the example of the Israelites gathering manna in the wilderness, where those who gathered much did not have too much, and those who gathered little did not have too little (2 Corinthians 8:13-15). This principle underscores the importance of solidarity within the body of Christ, where each member contributes according to their ability, and each receives according to their need.

St. Paul presents the act of giving as a means of building unity and fostering mutual care and concern within the community of believers. He encourages the Corinthians to share their abundance with their brothers and sisters in need, so that no one may be in need.

We are challenged to consider our own attitudes towards giving and generosity. Am I willing to sacrificially give of my time, resources, and talents for the benefit of others? Do I view giving as an act of worship and obedience to God, or as a burdensome obligation? 

EDITORIAL

Editor-in-Chief

Managing

Art

Editorial Advisors:

Fr. Matthew Habiger, O.S.B.

Br. Timothy McMillan O.S.B.

Seth Galemore

Garrick Lambert

Josh Harden

Dwight Stephenson