St. Benedict’s Abbey in Atchison, Kan., is the third monastery founded in the American Cassinese Congregation of Benedictine Monks. In April 1857, Abbot Boniface Wimmer of St. Vincent Abbey, Latrobe, Penn., the first Benedictine monastery on U.S. soil, sent Father Augustine Wirth and Casimir Seitz, a seminarian ready for ordination, to open a priory at Doniphan, then a booming river town, six miles from the present site in Atchison. Another monk from the Pennsylvania abbey, Father Henry Lemke, had started Doniphan’s first parish the previous year and had begged the Abbot to open a priory there. Thus was began the story of monastic life in Kansas. Immediately upon his arrival, Casimir Seitz was ordained by Bishop John Baptist Miege, making him the first priest ordained in the Kansas Territories. A year later, the monks moved to Atchison.
The monks of the new priory were dubbed the “Kansas Monks” by their colleagues back at their motherhouse, a label they wear with pride to this day.
The Kansas Monks seek to be Benedictine in culture, Catholic in faith, and Evangelical in words, works and deeds. It is the wish of the entire community to foster faith, education, and culture in this land and local church, the Archdiocese of Kansas City in Kansas, which has been home for more than 150 years.
What is monasticism and where does it come from? What purpose is there in being a monk and why would anyone want to be one? These are some of the questions a typical inquirer might ask upon meeting a monk or visiting a monastery for the first time. Many people tend to be quite curious as to what the monastic life is since they are so unfamiliar with it. The information presented here is a brief survey that, it is hoped, will help readers come to a fuller understanding of our way of life.
Benedictine Monasticism: A Brief History
The monastic way of life, often characterized by individuals who seek to separate themselves from the world either alone or with a group of others for some higher purpose, has existed for over two thousand years. This is evident whether one speaks of Buddhist monks in Tibet, Coptic monks in the deserts of Egypt or Benedictine monks in America. A person will see the common theme of people living a disciplined, prayerful life together for some shared religious goal.
Christian monasticism, the type which will be discussed here, is currently thought to have started early in the 4th century after the death of Christ in the deserts of Egypt. With Christians experiencing a new found freedom under Constantine from persecution in the Roman Empire, many people, who no longer had the opportunity to be martyrs for Christ, sought to glorify him by a type of “white martyrdom.” They followed Jesus’ example of fasting for 40 days in the desert by moving into the desert and living a strictly ascetical life of prayer and detachment from things of the world. Through this “death to self,” they sought to become more closely united with Christ. Though ascetical practice had existed prior to the development of monasticism and had its roots in New Testament times, the monastic movement was new in that its followers sought to live apart from society.
This newly-born monasticism developed in the East under such great monastic leaders as Sts. Anthony, Pachomius, and Basil the Great. The Life of St. Anthony, traditionally accepted as written in the mid-4th century by the great Church defender and bishop, St. Athanasius (297 - 373 AD), portrays Anthony (251 - 356 AD) as a hermit living in the deserts of Egypt with his many followers and doing battle with demons who sought to make him fall. He was an influential role-model for later monks. St. Pachomius of Egypt (290 - 346 AD) is credited as the founder of cenobitic monasticism or monasticism lived together in community. He organized monasteries into a union referred to as a koinonia which was probably based off of the early Christian community portrayed in the Acts of the Apostles. Among the various writings that have come down to us are his Rule, Lives and Catecheses. He is still revered today in both Eastern and Western Christianity. St. Basil the Great (329 - 379 AD), who lived in the area of ancient Cappadocia and is considered the Father of Eastern Monasticism, wrote many works, but most notably his Asceticon which contains both a long and short rule which are still in use today.
Monasticism in the West probably originated independently of that in the East in the mid-to-late 4th and early 5th centuries; however, it was strongly influenced by it. As in the East, the West already had a strong ascetical tradition which laid the foundation for the development of monasticism. “[M]onastic forms of life [were] springing up in all the principle regions of the Western empire: Italy, North Africa, Gaul, Spain, [and] the British Isles” (RB1980, 43). During that time, St. Jerome (342 - 420 AD) from Italy and John Cassian (360 - 435 AD) from Gaul were notable monastic writers who made studies in the East. Cassian influenced St. Benedict through his Institutes and Conferences. Other notable monastic figures in the West were Sts. Martin of Tours (316 - 397 AD) in Gaul and Augustine (354 - 430 AD) in North Africa. The latter, while noted as one of the great Latin Doctors of the Church, also wrote several monastic treatises, and his Rule is followed today by those in the Order of St. Augustine.
It was not until the 6th century, though, that the Father of Western Monasticism, St. Benedict (480 - 547 AD), lived. He wrote his Rule for monasteries which is still in use today by the monasteries of his Order. Though specifically written for his monastery at Montecassino, the “rule was gradually adopted throughout the Western Church and eventually became almost the sole norm of Western monasticism” (RB1980, 113). It prescribes, among other things, the times that monks would pray the Psalms together throughout the day (i.e., the Divine Office), guidelines for superiors of the abbey and its administration, and precepts for doing the good works required of each monk. It is especially noted for its balance and wisdom which accounts for its popularity and longevity.
Unfortunately, we do not know much about St. Benedict except for the rule he wrote and the story of his life and miracles depicted in Book II of The Dialogues of Pope St. Gregory the Great (540 - 604 AD). It is generally held that this “life” was written more for edification and pedagogy than as a true biography in the modern sense.
Though other types of monasticism were present in Europe (such as in Ireland) when Benedictine monasticism began to flourish, it became the dominant form of monasticism in Europe throughout the “Benedictine centuries,” the 8th through the 12th centuries. It was during this time that a series of major reforms occurred. The first, occurring in the 8th and 9th centuries, was the Carolingan reform which required all monasteries to use St. Benedict’s rule. The second, starting in the 10th century, was the Cluniac reform which was characterized by “a certain centralization and uniformity of observance, an enormous development of ritual, a refined monastic culture based upon intensive study of the Bible and the Fathers, a genuinely contemplative orientation, a far-reaching charitable activity, serious though limited work, especially that of the scriptorum, and a discreet practice of the eremitical life alongside and subject to the coenobium” (RB1980, 126). The third, occurring in the 11th and 12th centuries, was the Cistercian reform which developed in reaction to Cluniac Benedictinism and was characterized by a “fervent and widespread desire for a life that would be more simple, less institutionalized, more solitary, less involved in the political and economic fabric of society — in short, a return to monastic origins” (127).
In the 13th century, new religious orders began to spring up as a result of profound changes in European society. Thus, Benedictine monasticism no longer held claim to being the only way of religious life in the West. In the consequent centuries, Benedictinism alternated between decline and renewal. From the 16th through the 18th century, many monasteries either closed or were forced to close as a result of the Reformation, Enlightenment, and revolutionary periods. Monasticism no longer seemed useful or tolerable.
The 19th century saw a re-emergence of Benedictine monasticism in Europe. Some monasteries had maintained their existence while others were re-established. “The pioneer of this new type of Benedictine life was Prosper Gueranger, who in 1833 re-established the monastic life at Solesmes… A similar program led to the establishment of the Beuronese Congregation in Germany by Maurus and Placid Wolters in the 1860s” (RB1980, 135). One monastery of significance during this revival was St. Michael’s Abbey in Metten, Bavaria from which Father Boniface Wimmer, OSB left for the new world to eventually establish his monastery, St. Vincent, in Latrobe, Pennsylvania. Through his influence and the arrival of monks from other European countries, Benedictine monasticism spread throughout America. Of important historical note is Boniface Wimmer’s influence in establishing the various congregations making up the modern-day Order of St. Benedict. In particular, he was the founder of the American Cassinese Congregation of which St. Benedict’s Abbey is a member. For further details, see our history page. And for more information about Benedictinism see the Order of St. Benedict Index.
Not only history, but knowledge of the monastic vows taken by a monk is helpful for understanding the monastic life. The custom of making vows to God is ancient, originating in Old Testament Jewish practice and known to New Testament Christians familiar with that practice (Ps. 76:11). The vows most commonly known today are the evangelical counsels of which the Catechism of the Catholic Church states: “The perfection of charity, to which all the faithful are called, entails for those who freely follow the call to consecrated life the obligation of practicing chastity in celibacy for the sake of the Kingdom, poverty and obedience. It is the profession of these counsels, within a permanent state of life recognized by the Church, that characterizes the life consecrated to God” (CCC, #915).
Monastic vows are very similar to the evangelical counsels with a few additions. The three vows made by monks are: stability, conversion through a monastic way of life, and obedience. These vows are prescribed in the Rule of St. Benedict: “When he [the novice] is to be received, he comes before the whole community in the oratory and promises stability, fidelity to the monastic life, and obedience” (RB 1980, Ch. 58:17).
By professing stability, the monk commits himself to life in a particular monastic community until death. He is bound not to just a place, but to a way of life with a particular community. The Constitutions for the American Cassinese Congregation state that: “By strengthening the monk’s resolve to remain in loving service of his Lord and his brothers within the monastic family, such stability fosters his abiding in the love of Christ” (Constitutions, C 53).
By professing conversion through a monastic way of life, “the monk commits himself to the persevering exercise of monastic discipline and self-denial that school him for growth towards the fullness of love. The ascetical labor of sharing in Christ’s passion by dying to sin and by leaving unchosen many things of great value for the sake of the Kingdom leads to the life and freedom of the resurrection. The paschal character of the monastic way of life shines forth in the monk’s following of Christ in his poverty and celibate love” (C 54). Through poverty, the monk accepts a life which “has its source in Christ’s total dispossession of himself for love of the Father and the world” (C 54.1). Such a way of life has its roots in the New Testament which describes believers who “had everything in common” (Lk. 4:32). “Benedictine poverty directs the monk towards a spiritual dependence on Christ as represented by the abbot, towards a radical interdependence among the brothers by a mutual sharing of goods, and towards a reverent and responsible use of material things so that in everything glory be given to God” (Constitutions, C 54.1). By living a celibate life, “the monk responds to God who loved him first and calls him to prefer absolutely nothing to the love of Christ” (C 54.2)
By professing obedience, the monk desires to imitate Jesus Christ who perfectly did the will of his Father in heaven. It was through Christ’s obedience in laying down his life for humanity that redemption and resurrection were made possible for all. Through obedience the monk “seeks to express the lordship of Christ over his entire life” (C 55).
The Monastic Life at St. Benedict’s
So what do we do at St. Benedict’s? Our way of living Benedictine monasticism is of course greatly influenced by Boniface Wimmer as we were founded directly by St. Vincent. His intention was to minister to and re-evangelize German immigrants who had become separated from their faith, while at the same time preserving a monastic observance. Consequently, we see that many monasteries in the US have traditionally run schools and parishes and have been involved in farm work. In fact, such work was not only necessary for the good of those ministered to, but also for the monks as a source of income and sustenance.
The monks of St. Benedict’s Abbey seek to follow Christ by living according to the Rule of St. Benedict and the vows prescribed therein. Because of our inheritance from Boniface Wimmer and the monks of the American Cassinese Congregation, we not only live a life of contemplation in prayer and study, but an active life of work — the classic Ora et Labora. Our daily schedule includes praying the Divine Office at morning, midday and evening, celebrating daily Eucharist and sharing meals together. We currently sponsor Benedictine College together with the sisters of Mount St. Scholastica Monastery. We also sponsor Maur Hill Prep School, and have monks either teaching or ministering as chaplains in both institutions. We have a number of priests in parishes and chaplaincies serving the local Catholic community. We are involved in farming, gardening and maintenance of our facilities, though to a smaller extent than in the past. We also have monks in a dependent priory, St. Joseph’s, in Mineiros, Goias, Brazil serving their local community. In these ways, we hope to serve Christ, the Church, and the local Catholic community in the Archdiocese of Kansas City in Kansas.
