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HR27 “To contemplate the Holy Eucharist ” – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.B

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“To contemplate the Holy Eucharist”

From the Holy Rule of St. Benedict:

CHAPTER VIII

PROLOGUE

Listen, O my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute the admonitions of thy loving Father, that by the toil of obedience thou mayest return to Him from whom by the sloth of disobedience thou hast gone away.

To thee, therefore, my speech is now directed, who, giving up thine own will, takest up the strong and most excellent arms of obedience, to do battle for Christ the Lord, the true King.

In the first place, beg of Him by most earnest prayer, that He perfect whatever good thou dost begin, in order that He who hath been pleased to count us in the number of His children, need never be grieved at our evil deeds. For we ought at all times so to serve Him with the good things which He hath given us, that He may not, like an angry father, disinherit his children, nor, like a dread lord, enraged at our evil deeds, hand us over to everlasting punishment as most wicked servants, who would not follow Him to glory.

Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, Nebraska

HR30 -“Who Broke The Bell?” The Life of St. Benedict – The Holy Rule with Fr. Mauritius Wilde O.S.B

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The Life of St. Benedict pt 3 – Who Broke The Bell?

In this episode of “The Holy Rule of St. Benedict: A Spiritual Path for Today’s World,” hosted by Kris McGregor and featuring Father Mauritius Wilde O.S.B., listeners are invited to explore the life and spiritual journey of St. Benedict.

The podcast highlights a pivotal moment in St. Benedict’s life when disgusted by his surroundings in Rome, he chooses to follow God’s call over his father’s wishes. This journey leads him to live in a cave for three years, where he is sustained by the monk Romanus, who discreetly delivers food to him. The narrative takes an intriguing turn when St. Benedict, in his quest for total solitude and detachment from worldly needs, mistakenly believes he no longer needs Romanus’s help. This leads to a deeper exploration of the themes of solitude, the dangers of spiritual extremism, and the necessity of community and moderation in spiritual life.

Father Mauritius skillfully connects St. Benedict’s experiences to broader spiritual lessons, emphasizing the importance of humility, community, and the balance between spiritual devotion and practical needs. The episode concludes with a reflection on St. Benedict’s realization that he had gone too far in his detachment, leading to an understanding of the need for balance between solitude and community.

Listeners are encouraged to learn from St. Benedict’s journey, understanding that while solitude and detachment are valuable, they must be balanced with community and humility. The podcast serves as a reminder that in the spiritual journey, extremism can be as dangerous as apathy, and that true holiness lies in recognizing our human limits and the grace of God in all aspects of life.

Discerning Hearts Catholic Podcasts:

Balancing Solitude and Relationships: Reflect on your ability to balance the call to solitude and contemplation with the responsibilities and relationships in your daily life, and consider how you can create a harmonious balance between these aspects.
Guarding Against Spiritual Extremism: In light of St. Benedict’s story, which highlights the dangers of spiritual extremism, think about ways you can guard against going to extremes in your own spiritual practices and beliefs.
Practicing Detachment: The concept of detachment is a key theme in the episode. Contemplate how you understand and practice detachment in your own life and how this brings you closer to God.
The Role of Community: Consider the role of community in your spiritual life. Reflect on how your faith community supports your spiritual growth and how you contribute to the spiritual well-being of others in your community.
Cultivating Spiritual Humility: Think about the idea of spiritual humility as discussed in the podcast. Explore ways in which you can cultivate a more humble approach to your spiritual life and your relationship with God.
Embracing Moderation: Given St. Benedict’s realization of the importance of moderation in his spiritual journey, identify how you can apply the principle of moderation to your own practices of prayer, fasting, work, and leisure.
Supporting and Being Supported: The story of St. Benedict and Romanus underscores the importance of mutual support in our spiritual journeys. Reflect on how you experience this mutual support in your life and how you can be more open to both giving and receiving spiritual support.
Responding to Disruption: Recall the moment when the bell, signaling Romanus’s delivery of food to St. Benedict, was broken. Think about moments in your spiritual journey where your ‘bell’ – a symbol of guidance or support – was broken, how you responded to this disruption, and what it taught you about reliance on God and others in your faith journey.
Integrating Lessons into Daily Life: Lastly, ponder how you can integrate the lessons from St. Benedict’s life into your daily actions, decisions, and relationships, keeping in mind the central message of finding balance between solitude, community, and service in your walk with God.

From the Life of Our Most Holy Father St. Benedict by St. Gregory the Great:

CHAPTER I.

As he was travelling to this place, a certain monk called Romanus met him and asked whither he was going. Having understood his intention, he both kept it secret and afforded him help, moreover he gave him a religious habit and assisted him in all things. The man of God being come to this place lived for the space of three years in an obscure cave, unknown to any man except Romanus the Monk, who lived not far off in a Monastery governed by Father Deodatus. But he would piously steal forth, and on certain days bring to Benedict a loaf of bread which he had spared from his own allowance. But there being no way to the cave from Romanus his cell by reason of a steep and high rock which hung over it, Romanus used to let down the loaf by a long cord to which also he fastened a little bell, that by the sound of it, the man of God might know when Romanus brought him the bread, and going out may receive it. But the old enemy, envying the charity of the one and the refection of the other, when on a certain day he beheld the bread let down in this manner, threw a stone and brake the bell. Notwithstanding, Romanus afterwards failed not to assist him in the best manner he was able.

Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the the Missionary Benedictines of Christ the King Priory in Schuyler, Nebraska

HR#13 “In place of self-righteousness…seeking God” – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.B

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In place of self-righteousness…seeking God

From the Holy Rule of St. Benedict:

CHAPTER LVIII
Of the Manner of Admitting Brethren

Let easy admission not be given to one who newly cometh to change his life; but, as the Apostle saith, “Try the spirits, whether they be of God” (1 Jn 4:1). If, therefore, the newcomer keepeth on knocking, and after four or five days it is seen that he patiently beareth the harsh treatment offered him and the difficulty of admission, and that he persevereth in his request, let admission be granted him, and let him live for a few days in the apartment of the guests.

But afterward let him live in the apartment of novices, and there let him meditate, eat, and sleep. Let a senior also be appointed for him, who is qualified to win souls, who will observe him with great care and see whether he really seeketh God, whether he is eager for the Work of God, obedience and humiliations. Let him be shown all the hard and rugged things through which we pass on to God.

If he promiseth to remain steadfast, let this Rule be read to him in order after the lapse of two months, and let it be said to him: Behold the law under which thou desirest to combat. If thou canst keep it, enter; if, however, thou canst not, depart freely. If he still persevereth, then let him be taken back to the aforesaid apartment of the novices, and let him be tried again in all patience. And after the lapse of six months let the Rule be read over to him, that he may know for what purpose he entereth. And if he still remaineth firm, let the same Rule be read to him again after four months. And if, after having weighed the matter with himself he promiseth to keep everything, and to do everything that is commanded him, then let him be received into the community, knowing that he is now placed under the law of the Rule, and that from that day forward it is no longer permitted to him to wrest his neck from under the yoke of the Rule, which after so long a deliberation he was at liberty either to refuse or to accept.

Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, the conversion of morals, and obedience, in order that, if he should ever do otherwise, he may know that he will be condemned by God “Whom he mocketh.” Let him make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present. Let him write this document with his own hand; or at least, if he doth not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar. When he hath placed it there, let the novice next begin the verse: “Uphold me, O Lord, according to Thy word and I shall live; and let me not be confounded in my expectations” (Ps 118[119]:116). Then let all the brotherhood repeat this verse three times, adding the Gloria Patri.

The let that novice brother cast himself down at the feet of all, that they may pray for him; and from that day let him be counted in the brotherhood. If he hath any property, let him first either dispose of it to the poor or bestow it on the monastery by a formal donation, reserving nothing for himself as indeed he should know that from that day onward he will no longer have power even over his own body.

Let him, therefore, be divested at once in the oratory of the garments with which he is clothed, and be vested in the garb of the monastery. But let the clothes of which he was divested by laid by in the wardrobe to be preserved, that, if on the devil’s suasion he should ever consent to leave the monastery (which God forbid) he be then stripped of his monastic habit and cast out. But let him not receive the document of his profession which the Abbot took from the altar, but let it be preserved in the monastery.

For more information about the ministry of the the Missionary Benedictines of Christ the King Priory in Schuyler, Nebraska

HR#8 “Living in Community – the benefits for all of society” Part 2 – The Holy Rule of St. Benedict w/ Fr. Mauritius Wilde OSB

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Living in Community – the benefits for all of society part 2

From the Holy Rule of St. Benedict:

CHAPTER I

Of the Kinds or the Life of Monks

It is well known that there are four kinds of monks. The first kind is that of Cenobites, that is, the monastic, who live under a rule and an Abbot.

The second kind is that of Anchorites, or Hermits, that is, of those who, no longer in the first fervor of their conversion, but taught by long monastic practice and the help of many brethren, have already learned to fight against the devil; and going forth from the rank of their brethren well trained for single combat in the desert, they are able, with the help of God, to cope single-handed without the help of others, against the vices of the flesh and evil thoughts.

But a third and most vile class of monks is that of Sarabaites, who have been tried by no rule under the hand of a master, as gold is tried in the fire (cf Prov 27:21); but, soft as lead, and still keeping faith with the world by their works, they are known to belie God by their tonsure. Living in two’s and three’s, or even singly, without a shepherd, enclosed, not in the Lord’s sheepfold, but in their own, the gratification of their desires is law unto them; because what they choose to do they call holy, but what they dislike they hold to be unlawful.

But the fourth class of monks is that called Landlopers, who keep going their whole life long from one province to another, staying three or four days at a time in different cells as guests. Always roving and never settled, they indulge their passions and the cravings of their appetite, and are in every way worse than the Sarabaites. It is better to pass all these over in silence than to speak of their most wretched life.

Therefore, passing these over, let us go on with the help of God to lay down a rule for that most valiant kind of monks, the Cenobites.

HR#6 “Respect and Tolerance” – The Holy Rule of St. Benedict w/ Fr. Mauritius Wilde OSB

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From the Holy Rule of St. Benedict:

CHAPTER II
What Kind of Man the Abbot Ought to Be

“…..Let him make no distinction of persons in the monastery. Let him not love one more than another, unless it be one whom he findeth more exemplary in good works and obedience. Let not a free-born be preferred to a freedman, unless there be some other reasonable cause. But if from a just reason the Abbot deemeth it proper to make such a distinction, he may do so in regard to the rank of anyone whomsoever; otherwise let everyone keep his own place; for whether bond or free, we are all one in Christ (cf Gal 3:28; Eph 6:8), and we all bear an equal burden of servitude under one Lord, “for there is no respect of persons with God” (Rom 2:11). We are distinguished with Him in this respect alone, if we are found to excel others in good works and in humility. Therefore, let him have equal charity for all, and impose a uniform discipline for all according to merit.”

HR#5 “Stability” – The Holy Rule of St. Benedict w/ Fr. Mauritius Wilde OSB

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From the Holy Rule of St. Benedict:

CHAPTER LXVI
Of the Porter of the Monastery

…If it can be done, the monastery should be so situated that all the necessaries, such as water, the mill, the garden, are enclosed, and the various arts may be plied inside of the monastery, so that there may be no need for the monks to go about outside, because it is not good for their souls. But we desire that this Rule be read quite often in the community, that none of the brethren may excuse himself of ignorance

HR#1 In Place of Materialism, Gratitude – The Holy Rule of St. Benedict w/ Fr. Mauritius Wilde OSB

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Episode 1 – The Holy Rule of St. Benedict: A Spiritual Path for Today’s World with Fr. Mauritius Wilde O.S.B., PhD. Materialism vs Gratitude is the subject addressed in our first episode. How to deal with things. “Do you really need it?” This is the question we are called to ask ourselves.

From the Holy Rule of St. Benedict:

CHAPTER XXXIV.

Whether all ought equally to receive what is needful.

As it is written: “Distribution was made to every one, according as he had need.”177 By this, we do not say that there should be accepting of persons, which God forbid, but that due consideration should be shown to each one’s infirmities. Therefore, let him who needeth less, give God thanks, and be not grieved; and let him who needeth more, be humbled for his infirmity, and not lifted up for the mercy that is shown him; and thus all the members shall be in peace. Above all things, take heed there be no murmuring, by word or sign, upon any occasion whatsoever, If any one shall be found faulty in this respect, let him be subjected to most severe discipline.

HR#1 In Place of Materialism, Gratitude – The Holy Rule of St. Benedict w/ Fr. Mauritius Wilde OSB

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From the Holy Rule of St. Benedict:

CHAPTER XXXIV.

Whether all ought equally to receive what is needful.

As it is written: “Distribution was made to every one, according as he had need.”177 By this, we do not say that there should be accepting of persons, which God forbid, but that due consideration should be shown to each one’s infirmities. Therefore, let him who needeth less, give God thanks, and be not grieved; and let him who needeth more, be humbled for his infirmity, and not lifted up for the mercy that is shown him; and thus all the members shall be in peace. Above all things, take heed there be no murmuring, by word or sign, upon any occasion whatsoever, If any one shall be found faulty in this respect, let him be subjected to most severe discipline.

For more information about the ministry of the the Missionary Benedictines of Christ the King Priory in Schuyler, Nebraska visit here: