Fr. Mauritius Wilde OSB - Discerning Hearts Catholic Podcasts: Recent Episodes
Fr. Mauritius Wilde, OSB with Kris McGregor
The Holy Rule of St. Benedict: A Spiritual Path for Today’s World with Fr. Mauritius Wilde O.S.B., PhD. and Kris McGregor
Fighting the Demons – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor explore the spiritual battle described in the opening chapter of the Rule and the Benedictine understanding of fighting the demons. Drawing on the wisdom of the Desert Fathers, Fr. Mauritius explains that these “demons” are often the destructive thoughts, temptations, and inner movements that draw us away from Christ. Rather than becoming preoccupied with evil itself, St. Benedict calls us to keep our eyes fixed on Christ, recognizing that the Christian life is ultimately a battle for holiness and freedom. Following the example of Jesus in the desert, believers learn to identify harmful thoughts and overcome them through the power of the Holy Spirit and Sacred Scripture.
Fr. Mauritius highlights the practical wisdom of the early monks, especially Evagrius Ponticus, who identified recurring patterns of temptation and taught the importance of recognizing them before they take root. By naming these inner struggles and responding with God’s Word, Christians learn to replace fear, anger, sadness, pride, and other destructive thoughts with the truth of the Gospel. Through prayer, meditation on Scripture, and the steady rhythms of spiritual life, the Holy Spirit gradually transforms the heart, bringing peace where there was turmoil and freedom where there was once spiritual bondage.
From the Holy Rule of St. Benedict Chapter 1:From the Holy Rule of St. Benedict:
CHAPTER I
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.
Special note: Fr. Mauritius speaks of a book by Evagrius of Pontus, the link is below :Evagrius Of Pontus: Talking Back: A Monastic Handbook for Combating Demons (Cistercian Studies)
Discerning Hearts Reflection Questions1. What recurring thoughts or temptations most often distract me from God’s peace and draw me away from Christ? 2. Fr. Mauritius encourages us to identify harmful thoughts before they take root. How attentive am I to what is happening in my own heart and mind? 3. What passages of Sacred Scripture have become sources of strength and encouragement during times of temptation or discouragement? 4. How does regular prayer help me recognize the difference between the movements of the Holy Spirit and the voices that lead me away from God? 5. Are there areas of my life where fear, anger, sadness, pride, or another destructive pattern has gained too much influence? 6. How can I more intentionally “talk back” to temptation by responding with the truth of God’s Word, following the example of Jesus in the desert? 7. What practical changes can I make to create a daily rhythm of prayer, Scripture, and silence that strengthens me for the spiritual battle?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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Listening to God’s Voice…Obedience – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor reflect on one of the central themes of the Rule: obedience as the art of deep listening. Drawing from Chapter 5, St. Benedict teaches that obedience is far more than external compliance. Rooted in the Latin oboedire, meaning “to listen,” it is an attentive response to the voice of God. Fr. Mauritius explains that this kind of obedience is not blind or slavish but a lifelong process of learning to surrender one’s own will in love and trust. As humility deepens, obedience becomes less about obligation and more about freely responding to God’s invitation.
Throughout the conversation, Fr. Mauritius explores the relationship between obedience, trust, discernment, and freedom. He acknowledges that obedience can involve struggle, sacrifice, and even suffering, especially when authority is imperfect. Yet St. Benedict’s wisdom encourages careful discernment while reminding us that Christ can speak through others and through the circumstances of our lives. Sharing stories from monastic life and the witness of the saints, Fr. Mauritius illustrates how faithful obedience often reveals God’s providence in ways that only become clear with time, leading the believer toward greater freedom, maturity, and love.
From the Holy Rule of St. Benedict Chapter 5:From the Holy Rule of St. Benedict:
CHAPTER VOf ObedienceThe first degree of humility is obedience without delay. This becometh those who, on account of the holy subjection which they have promised, or of the fear of hell, or the glory of life everlasting, hold nothing dearer than Christ. As soon as anything hath been commanded by the Superior they permit no delay in the execution, as if the matter had been commanded by God Himself. Of these the Lord saith: “At the hearing of the ear he hath obeyed Me” (Ps 17[18]:45). And again He saith to the teachers: “He that heareth you heareth Me” (Lk 10:16).Such as these, therefore, instantly quitting their own work and giving up their own will, with hands disengaged, and leaving unfinished what they were doing, follow up, with the ready step of obedience, the work of command with deeds; and thus, as if in the same moment, both matters — the master’s command and the disciple’s finished work — are, in the swiftness of the fear of God, speedily finished together, whereunto the desire of advancing to eternal life urgeth them. They, therefore, seize upon the narrow way whereof the Lord saith: “Narrow is the way which leadeth to life” (Mt 7:14), so that, not living according to their own desires and pleasures but walking according to the judgment and will of another, they live in monasteries, and desire an Abbot to be over them. Such as these truly live up to the maxim of the Lord in which He saith: “I came not to do My own will, but the will of Him that sent Me” (Jn 6:38).
This obedience, however, will be acceptable to God and agreeable to men then only, if what is commanded is done without hesitation, delay, lukewarmness, grumbling or complaint, because the obedience which is rendered to Superiors is rendered to God. For He Himself hath said: “He that heareth you heareth Me” (Lk 10:16). And it must be rendered by the disciples with a good will, “for the Lord loveth a cheerful giver (2 Cor 9:7). ” For if the disciple obeyeth with an ill will, and murmureth, not only with lips but also in his heart, even though he fulfil the command, yet it will not be acceptable to God, who regardeth the heart of the murmurer. And for such an action he acquireth no reward; rather he incurreth the penalty of murmurers, unless he maketh satisfactory amendment.
Discerning Hearts Reflection Questions1. St. Benedict teaches that obedience begins with listening. How attentive am I to God’s voice in prayer, Scripture, and the people He places in my life? 2. When I encounter guidance or correction, is my first response resistance, openness, or discernment? 3. How has trust, or the lack of it, shaped my willingness to follow God’s direction through others? 4. Have there been moments when obedience seemed difficult but later revealed God’s providence in ways I could not have anticipated? 5. In what areas of my life is God inviting me to surrender my own will more fully to His loving purposes? 6. How can I grow in the kind of joyful obedience that flows not from fear or obligation, but from love for Christ?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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The Value of Listening and Silence – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB, and Kris McGregor reflect on fear, love, and the spiritual journey toward trust in God. Drawing from Chapter 6 of the Rule on humility, St. Benedict teaches that the goal of the Christian life is to arrive at that “perfect love of God which casts out fear.” Fr. Mauritius explains that fear is a natural part of being human and even plays an important role in our relationship with God. Yet the monastic path seeks to transform fear through love, allowing the soul to move from anxiety, dread, and self-protection toward confidence, reverence, and trust.
Throughout the conversation, Fr. Mauritius explores how fear often arises from past wounds, vulnerability, and uncertainty about the future. Rather than denying fear or being ashamed of it, St. Benedict encourages us to acknowledge it honestly and bring it before God. Through prayer, humility, loving relationships, and perseverance, fear gradually loses its power. Sharing personal experiences from his own life, Fr. Mauritius reveals that spiritual maturity is not the absence of fear but the growth of a love so rooted in God that it can face fear with courage, hope, and trust.
From the Holy Rule of St. Benedict Chapter 42:From the Holy Rule of St. Benedict:
CHAPTER XLIIThat No One Speak after ComplinMonks should always be given to silence, especially, however, during the hours of the night. Therefore, on every day, whether of fast or of a mid-day meal, as soon as they have risen from their evening meal, let all sit together in one place, and let one read the Conferences or the Lives of the Fathers, or something else that will edify the hearers; not, however, the Heptateuch or the Books of the Kings, because it would not be wholesome for weak minds to hear this part of the Scripture at that hour; they should, however, be read at other times. But if it was a fast-day, then, when Vespers have been said, and after a short interval, let them next come together for the reading of the Conferences, as we have said; and when the four or five pages have been read, or as much as the hour will permit, and all have assembled in one place during the time of the reading, let him also come who was perchance engaged in work enjoined on him. All, therefore, having assembled in one place, let them say Complin, and after going out from Complin, let there be no more permission from that time on for anyone to say anything.
If, however, anyone is found to break this rule, let him undergo heavy punishment, unless the needs of guests should arise, or the Abbot should perhaps give a command to anyone. But let even this be done with the utmost gravity and moderation.
Discerning Hearts Reflection Questions1. St. Benedict understood that we need nourishment for both body and soul. What sources are feeding my spiritual and intellectual life? 2. How often do I set aside time for thoughtful reading, reflection, and learning? 3. Am I more inclined to collect information or to allow wisdom to shape the way I live? 4. Who have been the teachers, mentors, or spiritual guides that have helped me grow in faith? 5. In an age of constant information, how do I discern what is truly beneficial for my mind and soul? 6. What book, teaching, or spiritual practice has recently challenged me to grow closer to God? 7. How can I become more attentive to the voice of God speaking through Scripture, spiritual reading, and the wisdom of others?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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The Remedy For Fear Is Love – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB, and Kris McGregor reflect on fear, love, and the spiritual journey toward trust in God. Drawing from Chapter 6 of the Rule on humility, St. Benedict teaches that the goal of the Christian life is to arrive at that “perfect love of God which casts out fear.” Fr. Mauritius explains that fear is a natural part of being human and even plays an important role in our relationship with God. Yet the monastic path seeks to transform fear through love, allowing the soul to move from anxiety, dread, and self-protection toward confidence, reverence, and trust.
Throughout the conversation, Fr. Mauritius explores how fear often arises from past wounds, vulnerability, and uncertainty about the future. Rather than denying fear or being ashamed of it, St. Benedict encourages us to acknowledge it honestly and bring it before God. Through prayer, humility, loving relationships, and perseverance, fear gradually loses its power. Sharing personal experiences from his own life, Fr. Mauritius reveals that spiritual maturity is not the absence of fear but the growth of a love so rooted in God that it can face fear with courage, hope, and trust.
From the Holy Rule of St. Benedict Chapter 6:CHAPTER VI“…Having, therefore, ascended all these degrees of humility, the monk will presently arrive at that love of God, which being perfect, casteth out fear (1 Jn 4:18). In virtue of this love all things which at first he observed not without fear, he will now begin to keep without any effort, and as it were, naturally by force of habit, no longer from the fear of hell, but from the love of Christ, from the very habit of good and the pleasure in virtue. May the Lord be pleased to manifest all this by His Holy Spirit in His laborer now cleansed from vice and sin.”
Discerning Hearts Reflection Questions1. What fears most often influence my thoughts, decisions, or relationships? 2. St. Benedict teaches that perfect love casts out fear. Where do I see God inviting me to grow in trust rather than anxiety? 3. Are there past wounds or experiences that continue to shape my fears today? 4. How do I typically respond when fear arises: with avoidance, control, prayer, or openness? 5. What would it look like to bring my fears honestly before God rather than trying to manage them alone? 6. How has God’s love carried me through moments when fear seemed overwhelming? 7. In what ways might God be inviting me to become a source of courage, peace, and reassurance for others?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of wanting the latest….sustainability – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor reflect on sustainability, stewardship, and the Benedictine wisdom of resisting the constant desire for the newest and latest things. Drawing from Chapter 31 of the Rule, St. Benedict instructs the cellarer to care for the monastery’s goods with reverence, avoiding wastefulness and treating all possessions as “sacred vessels of the altar.” Fr. Mauritius explains that Benedictine life values durability, stewardship, and responsibility toward future generations. Rather than being driven by consumerism and endless acquisition, the monk learns to value what is lasting, useful, and capable of serving the community over time.
Fr. Mauritius explores how modern culture often encourages constant consumption, tying identity and happiness to acquiring the latest products and trends. The Rule offers a different vision, one rooted in stability, gratitude, and thoughtful use of resources. By slowing down, caring for what we have, and considering the needs of those who will come after us, we grow in freedom and deepen our awareness of God’s gifts. Benedictine sustainability is not simply an environmental concern but a spiritual practice that helps direct the heart away from possessions and toward God.
From the Holy Rule of St. Benedict Chapter 31:CHAPTER XXXIThe Kind of Man the Cellarer of the Monastery Ought to Be
Let there be chosen from the brotherhood as Cellarer of the monastery a wise man, of settled habits, temperate and frugal, not conceited, irritable, resentful, sluggish, or wasteful, but fearing God, who may be as a father to the whole brotherhood.
Let him have the charge of everything, let him do nothing without the command of the Abbot, let him do what hath been ordered him and not grieve the brethren. If a brother should perchance request anything of him unreasonably, let him not sadden the brother with a cold refusal, but politely and with humility refuse him who asketh amiss. Let him be watchful of his own soul, always mindful of the saying of the Apostle: “For they that have ministered well, shall purchase to themselves a good degree” (1 Tm 3:13). Let him provide for the sick, the children, the guests, and the poor, with all care, knowing that, without doubt, he will have to give an account of all these things on judgment day. Let him regard all the vessels of the monastery and all its substance as if they were sacred vessels of the altar. Let him neglect nothing and let him not give way to avarice, nor let him be wasteful and a squanderer of the goods of the monastery; but let him do all things in due measure and according to the bidding of his Abbot.
Above all things, let him be humble; and if he hath not the things to give, let him answer with a kind word, because it is written: “A good word is above the best gift” (Sir 18:17). Let him have under his charge everything that the Abbot hath entrusted to him, and not presume to meddle with matters forbidden him. Let him give the brethren their apportioned allowance without a ruffle or delay, that they may not be scandalized, mindful of what the Divine Word declareth that he deserveth who shall scandalize one of these little ones: “It were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea” (Mt 18:6).
If the community is large, let assistants be given to him, that, with their help, he too may fulfil the office entrusted to him with an even temper. Let the things that are to be given be distributed, and the things that are to be gotten asked for at the proper times, so that nobody may be disturbed or grieved in the house of God.
Discerning Hearts Reflection Questions1. St. Benedict teaches that the goods entrusted to us should be treated with reverence. How do I view and use the possessions God has placed in my care? 2. Am I tempted to seek happiness or fulfillment through acquiring the newest things rather than appreciating what I already have? 3. How might slowing down and living more simply create greater freedom in my spiritual life? 4. In what ways do my choices today affect future generations and the resources entrusted to them? 5. How can I grow in gratitude for the ordinary gifts and tools that support my daily life? 6. Where might God be inviting me to practice greater stewardship, moderation, and trust in His providence?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of idealistic spirituality…acknowledging one’s needs – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor reflect on the challenge of balancing spiritual ideals with the honest acknowledgment of human needs. Drawing from several passages in the Rule, especially St. Benedict’s practical guidance concerning sleep, food, drink, and daily rhythms, Fr. Mauritius highlights the deeply human realism of Benedictine spirituality. St. Benedict does not separate prayer from the realities of bodily life, but weaves together the spiritual and human dimensions of the person with remarkable wisdom and compassion.
Fr. Mauritius explains that idealistic spirituality can become rigid and even harmful when it loses touch with human weakness, limitation, and need. The Rule instead offers a path of balance, humility, and truthfulness, helping the monk remain connected both to God and to his own humanity. Through stories from monastic life, reflections on prayer, and insights from the Christian tradition, this conversation reveals that authentic holiness is not found in denying our humanity, but in allowing God to enter it fully with love, mercy, and grace.
From the Holy Rule of St. Benedict Chapter 8:CHAPTER VIIIOf the Divine Office during the NightMaking due allowance for circumstances, the brethren will rise during the winter season, that is, from the calends of November till Easter, at the eighth hour of the night; so that, having rested till a little after midnight, they may rise refreshed. The time, however, which remains over after the night office (Matins) will be employed in study by those of the brethren who still have some parts of the psalms and the lessons to learn.
But from Easter to the aforesaid calends, let the hour for celebrating the night office (Matins) be so arranged, that after a very short interval, during which the brethren may go out for the necessities of nature, the morning office (Lauds), which is to be said at the break of day, may follow presently.
Discerning Hearts Reflection Questions1. St. Benedict acknowledges both spiritual ideals and human needs. How do I respond to my own weaknesses and limitations? 2. Have I ever approached the spiritual life with unrealistic expectations of myself or others? 3. In what ways might rigidity or perfectionism be affecting my relationship with God or with those around me? 4. How can I allow my struggles, tiredness, or weakness to become part of my prayer rather than something I try to hide? 5. Do I compare my spiritual journey to others in ways that discourage or distort my perspective? 6. Where might God be inviting me to grow in balance, humility, and trust in His mercy?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of self-righteousness…seeking God – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB, and Kris McGregor reflect on the danger of self-righteousness and the lifelong Christian call to seek God with humility. Drawing from Chapter 58 of the Rule, St. Benedict teaches that the true sign of spiritual maturity is not claiming to possess God, but remaining open to continually seeking Him. Fr. Mauritius explains that self-righteousness often grows from fear and the desire for control, while authentic spiritual life requires humility, trust, and openness to growth. The Rule forms the monk not to become rigid or self-assured, but to remain attentive to God’s presence and action throughout life.
Throughout the conversation, Fr. Mauritius reflects on Gospel encounters, pilgrimage, and the mystical dimension of Christian life. Seeking God is not a sign of uncertainty or failure, but an ongoing relationship rooted in love and longing. Even moments of wandering, doubt, or incompleteness can become places where God draws near. Recounting his pilgrimage to Santiago de Compostela, Fr. Mauritius shares how he came to understand that the spiritual journey is ultimately not about grasping hold of God, but trusting that God Himself will find us and bring us home.
From the Holy Rule of St. Benedict Chapter 58:CHAPTER LVIIIOf the Manner of Admitting BrethrenLet 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.
Discerning Hearts Reflection Questions1. St. Benedict asks whether the monk truly seeks God. How would I answer that question in my own life today? 2. In what ways might fear or the desire for control contribute to self-righteousness in my relationships or spiritual life? 3. How open am I to being surprised or challenged by God’s presence and action? 4. Have I confused spiritual certainty with genuine trust in God? 5. What experiences in my life have taught me that faith is a journey rather than a possession? 6. How can prayer, humility, and openness help me continue seeking God more deeply each day?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In Place Of Relativism…Healing Consequences – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor reflect on the healing purpose of consequences within Christian community life. Drawing from Chapters 23–30 of the Rule, especially Chapter 27 concerning the care of the excommunicated brother, St. Benedict presents correction not as punishment for punishment’s sake, but as a path toward reconciliation and healing. Like a wise physician treating illness, the abbot and community are called to respond to faults with discernment, charity, and a genuine desire to restore the individual to wholeness and communion.
Fr. Mauritius explains that modern culture often resists the idea of consequences, confusing mercy with the absence of accountability. Yet St. Benedict recognizes that actions affect the entire community and that unresolved wounds can spread division and distrust. Through loving correction, honest acknowledgment of faults, and reconciliation rooted in the Gospel, communities can be renewed and strengthened. This Benedictine wisdom reveals that authentic mercy does not ignore wrongdoing, but seeks healing, restoration, and the return of the lost sheep to the flock.
From the Holy Rule of St. Benedict Chapter 27:CHAPTER XXVIIHow Concerned the Abbot Should Be about the Excommunicated
Let the Abbot show all care and concern towards offending brethren because “they that are in health need not a physician, but they that are sick” (Mt 9:12). Therefore, like a prudent physician he ought to use every opportunity to send consolers, namely, discreet elderly brethren, to console the wavering brother, as it were, in secret, and induce him to make humble satisfaction; and let them cheer him up “lest he be swallowed up with overmuch sorrow” (2 Cor 2:7); but, as the same Apostle saith, “confirm your charity towards him” (2 Cor 2:8); and let prayer be said for him by all.
The Abbot must take the utmost pains, and strive with all prudence and zeal, that none of the flock entrusted to him perish. For the Abbot must know that he has taken upon himself the care of infirm souls, not a despotism over the strong; and let him fear the threat of the Prophet wherein the Lord saith: “What ye saw to be fat, that ye took to yourselves, and what was diseased you threw away” (Ezek 34:3-4). And let him follow the loving example of the Good Shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one that had gone astray, on whose weakness He had such pity, that He was pleased to lay it on His sacred shoulders and thus carry it back to the fold (cf Lk 15:5).
Discerning Hearts Reflection Questions1. St. Benedict views correction as a path toward healing rather than punishment. How do I respond when I am corrected by others? 2. Have I experienced situations where avoiding consequences actually caused deeper wounds within relationships or community life? 3. How do I balance mercy and accountability in my own relationships? 4. When conflict or failure occurs, do I seek reconciliation and healing, or do I withdraw and allow resentment to grow? 5. In what ways might God be inviting me to acknowledge my own faults more honestly and humbly? 6. How can I become an instrument of reconciliation and healing within my family, parish, workplace, or community?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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Instead of circling around one’s self, hospitality – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor reflect on Chapter 53 of the Rule and the profound call to hospitality. St. Benedict teaches that every guest is to be welcomed as Christ Himself, a striking and transformative vision rooted in the Gospel. In a world where the stranger can be met with hesitation or fear, this teaching invites a deeper openness grounded in faith. Hospitality becomes more than an act of kindness; it becomes an encounter with Christ present in the other.
Fr. Mauritius explains that this hospitality is not naive but deeply spiritual, shaped by prayer, reverence, and discernment. Guests bring not only interruption but also grace, new life, and the possibility of transformation. Whether in monasteries, homes, or daily encounters, this call extends to all who desire to live the Christian life more fully. Hospitality becomes a path of evangelization, opening the heart to Christ in unexpected ways and allowing Him to be both guest and host in our lives.
From the Holy Rule of St. Benedict Chapter 53:CHAPTER LIIIOf the Reception of GuestsLet all guests who arrive be received as Christ, because He will say: “I was a stranger and you took Me in” (Mt 25:35). And let due honor be shown to all, especially to those “of the household of the faith” (Gal 6:10) and to wayfarers.
When, therefore, a guest is announced, let him be met by the Superior and the brethren with every mark of charity. And let them first pray together, and then let them associate with one another in peace. This kiss of peace should not be given before a prayer hath first been said, on account of satanic deception. In the greeting let all humility be shown to the guests, whether coming or going; with the head bowed down or the whole body prostrate on the ground, let Christ be adored in them as He is also received.
When the guests have been received, let them be accompanied to prayer, and after that let the Superior, or whom he shall bid, sit down with them. Let the divine law be read to the guest that he may be edified, after which let every kindness be shown him. Let the fast be broken by the Superior in deference to the guest, unless, perchance, it be a day of solemn fast, which cannot be broken. Let the brethren, however, keep the customary fast. Let the Abbot pour the water on the guest’s hands, and let both the Abbot and the whole brotherhood wash the feet of all the guests. When they have been washed, let them say this verse: “We have received Thy mercy, O God, in the midst of Thy temple” (Ps 47[48]:10). Let the greatest care be taken, especially in the reception of the poor and travelers, because Christ is received more specially in them; whereas regard for the wealthy itself procureth them respect.
Let the kitchen of the Abbot and the guests be apart, that the brethren may not be disturbed by the guests who arrive at uncertain times and who are never wanting in the monastery. Let two brothers who are able to fulfil this office well go into the kitchen for a year. Let help be given them as they need it, that they may serve without murmuring; and when they have not enough to do, let them go out again for work where it is commanded them. Let this course be followed, not only in this office, but in all the offices of the monastery — that whenever the brethren need help, it be given them, and that when they have nothing to do, they again obey orders. Moreover, let also a God-fearing brother have assigned to him the apartment of the guests, where there should be sufficient number of beds made up; and let the house of God be wisely managed by the wise.
On no account let anyone who is not ordered to do so, associate or speak with guests; but if he meet or see them, having saluted them humbly, as we have said, and asked a blessing, let him pass on saying that he is not allowed to speak with a guest.
Discerning Hearts Reflection Questions1. St. Benedict teaches that every guest is to be welcomed as Christ. How do I respond to those who enter my life unexpectedly? 2. When I encounter someone who challenges me, am I able to look beyond first impressions and seek Christ in them? 3. What role does prayer play in preparing my heart to receive others with openness and reverence? 4. Where might fear be limiting my ability to practice true hospitality? 5. How can I create space in my daily life for encounters that are not planned or convenient? 6. In what ways might God be inviting me to grow in generosity and openness toward others?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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Instead of leaning on others, standing on one’s own feet – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB, and Kris McGregor explore the wisdom behind Chapter 69 of the Rule, which cautions against defending another within the monastic community. At first glance, this teaching may seem surprising, even counterintuitive. Yet St. Benedict’s insight reveals a deeper spiritual purpose: fostering maturity, responsibility, and trust. By encouraging each monk to speak for himself, the Rule strengthens both the individual and the unity of the community, preventing division and the formation of factions.
Fr. Mauritius explains that this principle extends beyond the monastery into everyday Christian life. Learning to “stand on one’s own feet” is part of spiritual growth, requiring trust in God, confidence in the presence of the Holy Spirit, and a willingness to take responsibility for one’s own words and actions. At the same time, the Rule provides safeguards for justice and care, ensuring that individuals can be heard while preserving unity. In a world increasingly dependent on external support systems and constant connection, Benedictine spirituality offers a path toward authentic freedom rooted in personal responsibility and trust in God.
From the Holy Rule of St. Benedict Chapter 69:CHAPTER LXIXThat in the Monastery No One Presume to Defend Another
Care must be taken that on no occasion one monk try to defend another in the monastery,
or to take his part, even though they be closely related by ties of blood. Let it not be
attempted by the monks in any way; because such conduct may give rise to very grave
scandal. If anyone overstep this rule, let him be severely punished.
Discerning Hearts Reflection Questions1. St. Benedict encourages each person to speak for themselves. How comfortable am I taking responsibility for my own words and actions? 2. In what situations do I tend to rely too heavily on others instead of stepping forward in trust? 3. How does my level of trust in others affect my ability to grow within a community? 4. Where might God be inviting me to mature in confidence, trusting the Holy Spirit to guide me? 5. Do I see personal responsibility as a burden or as a path to greater freedom? 6. How can I grow in both independence and unity, remaining rooted in Christ while living in relationship with others?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of idleness, work – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB, and Kris McGregor reflect on Chapter 48 of the Rule and the teaching that “idleness is the enemy of the soul.” While modern culture often leans toward constant activity, St. Benedict offers a deeper understanding of work, not as mere productivity, but as a means of spiritual formation. He establishes a rhythm of manual labor, prayer, and sacred reading, ensuring that work does not dominate the heart but serves the life of prayer.
Fr. Mauritius explains that work becomes spiritually fruitful when it is balanced, rooted in humility, and united with love. When work overtakes prayer or becomes a source of pride or identity, it can become spiritually harmful. Yet even the most ordinary or difficult tasks can be transformed when offered for others and united to God. In this way, Benedictine wisdom reveals that work is not the goal, but a tool that frees the heart for prayer, helping us live more fully in God’s presence.
From the Holy Rule of St. Benedict Chapter 48:CHAPTER XLVIIIOf the Daily Work
Idleness is the enemy of the soul; and therefore the brethren ought to be employed in manual labor at certain times, at others, in devout reading. Hence, we believe that the time for each will be properly ordered by the following arrangement; namely, that from Easter till the calends of October, they go out in the morning from the first till about the fourth hour, to do the necessary work, but that from the fourth till about the sixth hour they devote to reading. After the sixth hour, however, when they have risen from table, let them rest in their beds in complete silence; or if, perhaps, anyone desireth to read for himself, let him so read that he doth not disturb others. Let None be said somewhat earlier, about the middle of the eighth hour; and then let them work again at what is necessary until Vespers.
If, however, the needs of the place, or poverty should require that they do the work of gathering the harvest themselves, let them not be downcast, for then are they monks in truth, if they live by the work of their hands, as did also our forefathers and the Apostles. However, on account of the faint-hearted let all things be done with moderation.
From the calends of October till the beginning of Lent, let them apply themselves to reading until the second hour complete. At the second hour let Tierce be said, and then let all be employed in the work which hath been assigned to them till the ninth hour. When, however, the first signal for the hour of None hath been given, let each one leave off from work and be ready when the second signal shall strike. But after their repast, let them devote themselves to reading or the psalms.
During the Lenten season let them be employed in reading from morning until the third hour, and till the tenth hour let them do the work which is imposed on them. During these days of Lent let all received books from the library, and let them read them through in order. These books are to be given out at the beginning of the Lenten season.
Above all, let one or two of the seniors be appointed to go about the monastery during the time that the brethren devote to reading and take notice, lest perhaps a slothful brother be found who giveth himself up to idleness or vain talk, and doth not attend to his reading, and is unprofitable, not only to himself, but disturbeth also others. If such a one be found (which God forbid), let him be punished once and again. If he doth not amend, let him come under the correction of the Rule in such a way that others may fear. And let not brother join brother at undue times.
On Sunday also let all devote themselves to reading, except those who are appointed to the various functions. But if anyone should be so careless and slothful that he will not or cannot meditate or read, let some work be given him to do, that he may not be idle.
Let such work or charge be given to the weak and the sickly brethren, that they are neither idle, nor so wearied with the strain of work that they are driven away. Their weakness must be taken into account by the Abbot.
Discerning Hearts Reflection Questions1. St. Benedict teaches that idleness is the enemy of the soul. How do I experience this in my own daily life? 2. In what ways might my work be drawing me closer to God, or pulling me away from Him? 3. Do I struggle more with overwork or with distraction and lack of purpose? 4. How can I begin to unite even the smallest tasks of my day with prayer? 5. When work becomes difficult or burdensome, am I able to offer it for someone in love? 6. Where might God be inviting me to find greater balance between work, rest, and prayer?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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Living in Community – the benefits for all of society– The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Kris McGregor and Fr. Mauritius Wilde, OSB, reflect on the essential role of community life in the Benedictine tradition. Drawing from Chapter 1 of the Rule, St. Benedict distinguishes between different types of monastic life, highlighting the cenobites, those who live together under a rule and an abbot, as the “strong kind.” Community life is not the goal in itself, but a powerful means for growth in holiness. Through shared prayer, work, and daily life, individuals are formed, supported, and challenged in ways that cannot be experienced alone.
Fr. Mauritius describes the monastery as both a home and a “support group,” where individuals help one another grow in virtue, face personal weaknesses, and encounter God more deeply. While community life brings joy, identity, and security, it also requires humility, forgiveness, and perseverance. The presence of others reveals both strengths and wounds, offering opportunities for healing and transformation. Rooted in prayer, mutual responsibility, and love, the Benedictine community becomes a living witness to the Gospel, showing that true growth in the spiritual life happens not in isolation, but together.
From the Holy Rule of St. Benedict Chapter 1:CHAPTER IOf 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.
Discerning Hearts Reflection Questions1. St. Benedict presents community life as a path to holiness. How do I experience community as part of my spiritual growth? 2. In what ways do others help reveal both my strengths and my weaknesses? 3. How do I respond when community life becomes difficult or challenging? 4. What role does forgiveness play in my relationships, and am I willing to begin again when needed? 5. How might God be using the people around me as instruments of grace and transformation? 6. Where is God inviting me to grow in humility, patience, and love within my community?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of provincialism, respect and tolerance– The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Kris McGregor and Fr. Mauritius Wilde, OSB, explore the challenge of overcoming provincialism through the Benedictine virtues of respect and tolerance. Within the stability of monastic life, there exists a real temptation to turn inward and lose sight of the broader human family. St. Benedict addresses this by fostering communities composed of people from different backgrounds, cultures, and experiences, all united in Christ. By doing so, he creates not only a place of prayer but a model of unity rooted in the Gospel, where each person is valued as a child of God.
Fr. Mauritius explains that respect flows from recognizing the presence of God in every person, while tolerance involves the difficult work of bearing with one another’s weaknesses. This does not mean accepting everything without discernment, but rather living together under a shared commitment to Christ and the Rule. In a world increasingly marked by division and cultural tension, Benedictine spirituality offers a powerful witness: unity is possible when hearts remain fixed on Christ. Through discipline, humility, and prayer, communities can become places of authentic peace, where differences reveal not division, but the richness of God’s presence.
From the Holy Rule of St. Benedict Chapter 2:CHAPTER IIWhat 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.”
Discerning Hearts Reflection Questions1. St. Benedict calls us to recognize Christ in one another. How do I respond to those who are different from me? 2. Where in my life do I struggle to show respect to others, especially when differences arise? 3. How do I understand tolerance? Do I see it as bearing with love, or merely ignoring differences? 4. In what ways might God be inviting me to grow in patience and humility within my relationships? 5. How can focusing more intentionally on Christ help bring unity into situations of division or tension? 6. Where might I be called to encounter Christ in the “stranger” in my life today?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of spiritual homelessness, stability – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Kris McGregor and Fr. Mauritius Wilde, OSB, explore the deeply countercultural Benedictine vow of stability as a remedy for what Fr. Mauritius describes as a kind of “spiritual homelessness.” In a world marked by constant movement, change, and restlessness, St. Benedict calls the monk to remain rooted in one place and one community. This stability is not merely geographical but spiritual, grounded in the conviction that God is present where we are. Rather than searching endlessly for fulfillment elsewhere, the Rule invites us to begin where we are, with the people and circumstances already given to us.
Fr. Mauritius explains that this wisdom emerged from the early desert tradition, where monks discovered that fleeing the world did not free them from themselves. True transformation came not from escape but from staying, facing one’s interior struggles, and seeking God faithfully in the present moment. In today’s culture, where mobility and flexibility are often prized above commitment, Benedictine stability offers a powerful witness. It reminds us that lasting identity, meaningful relationships, and deep faith are formed through fidelity, perseverance, and remaining present to God and others over time.
From the Holy Rule of St. Benedict Chapter 66:CHAPTER LXVIOf 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
Discerning Hearts Reflection Questions1. St. Benedict teaches that stability begins with remaining where we are. What is my first reaction to the idea of “staying” rather than seeking change? 2. In what areas of my life do I feel a tendency to escape rather than face challenges or difficulties? 3. How might God be inviting me to encounter Him more deeply in my current circumstances rather than looking elsewhere? 4. Do I recognize the value of faithfulness and perseverance in my relationships and commitments? 5. How has the culture of constant change and mobility influenced my sense of identity and belonging? 6. Where might God be calling me to grow in stability, trust, and rootedness in Him today?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of confusing life patterns, the security of a healthy balance – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Kris McGregor and Fr. Mauritius Wilde, OSB reflect on how the Rule offers a remedy for the confusing life patterns of the modern world. Fr. Mauritius points to the way contemporary life has drifted from the natural rhythms God built into creation: day and night, work and rest, weekdays and Sunday, even the changing of the seasons. While many modern conveniences are real accomplishments, they can also distance us from the healthy balance human beings need. St. Benedict’s Rule responds by grounding life once again in a sacred rhythm, one that respects the body, the soul, and the created order.
At the heart of this Benedictine wisdom is the steady alternation of prayer and work. Fr. Mauritius explains that ora et labora is not merely a motto, but a deeply human and healing pattern that restores order and perspective. Prayer interrupts work, sanctifies it and reminds us that labor is not our highest good. Work, in turn, is carried back into prayer, where it is offered to God and transformed. In a culture of constant motion, St. Benedict teaches that balance is not found by doing more efficiently, but by living more faithfully within the rhythms that help the heart remain rooted in God.
From the Holy Rule of St. Benedict Chapter 41:CHAPTER XLIFrom holy Easter till Pentecost, let the brethren dine at the sixth hour and take supper in the evening. From Pentecost on, however, during the whole summer, if the monks have no work in the fields and the excess of the heat doth not interfere, let them fast on Wednesday and Friday until the ninth hour; but on the other days let them dine at the sixth hour. This sixth hour for dinner is to be continued, if they have work in the fields or the heat of the summer is great. Let the Abbot provide for this; and so let him manage and adapt everything that souls may be saved, and that what the brethren do, they may do without having a reasonable cause to murmur. From the ides of September until the beginning of Lent let them always dine at the ninth hour. During Lent, however, until Easter, let them dine in the evening. But let this evening hour be so arranged that they will not need lamp-light during their meal; but let everything be finished whilst it is still day. But at all times let the hour of meals, whether for dinner or for supper, be so arranged that everything is done by daylight.
Discerning Hearts Reflection Questions1. How has the pace or structure of my daily life drifted away from the natural rhythms God built into creation? 2. In what ways do work, schedules or constant activity interfere with prayer and rest? 3. St. Benedict prioritizes prayer within the pattern of prayer and work. What place does prayer actually hold in my daily life? 4. How might small, faithful pauses for prayer during the day help restore balance and peace in my heart? 5. Am I allowing Sunday, rest, and the changing seasons to shape my life, or am I trying to control every rhythm myself? 6. Where is God inviting me to live with greater simplicity, stability and trust in His order for my life?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of the disability to express ourselves, to sing – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Kris McGregor and Fr. Mauritius Wilde, OSB, reflect on St. Benedict’s guidance on prayer and the place of singing in the spiritual life, particularly as expressed in Chapter 19 of the Rule. While silence prepares the heart to listen, St. Benedict also calls monks to raise their voices in song. Singing the Psalms becomes a powerful way to express what is in the heart and to enter the presence of God and His angels consciously. The goal is not musical perfection but authenticity, allowing one’s voice and mind to be in harmony as prayer is offered to God.
Fr. Mauritius explains that singing is deeply connected to the human person. It engages memory, emotion, and prayer in ways ordinary speech often cannot. Through the Psalms and the songs found throughout Scripture, the believer learns to bring every mood and experience before God. Singing becomes a remedy for sadness, a way to overcome fear, and a means of drawing closer to the Lord. St. Benedict’s wisdom reminds us that the voice lifted in praise helps open the heart, allowing the soul to encounter God more deeply.
From the Holy Rule of St. Benedict Chapter 19:CHAPTER XIXWe believe that God is present everywhere and that the eyes of the Lord behold the good and the bad in every place (cf Prov 15:3). Let us firmly believe this, especially when we take part in the Work of God. Let us, therefore, always be mindful of what the Prophet saith, “Serve ye the Lord with fear” (Ps 2:11). And again, “Sing ye wisely” (Ps 46[47]:8). And, “I will sing praise to Thee in the sight of the angels” (Ps 137[138]:1). Therefore, let us consider how it becometh us to behave in the sight of God and His angels, and let us so stand to sing, that our mind may be in harmony with our voice.
Discerning Hearts Reflection Questions1. St. Benedict teaches that our minds and voices should be in harmony when we sing the Psalms. What does this unity of heart and voice mean in my own prayer life? 2. How comfortable am I expressing prayer openly to God, whether through song, spoken prayer, or quiet praise? 3. Have I ever experienced how music or singing can lift the heart during moments of sadness or discouragement? 4. In what ways might the Psalms help me bring my real emotions and struggles before God? 5. How could incorporating sacred music or psalm prayer deepen my daily relationship with the Lord? 6. Where might God be inviting me to become more open and vulnerable in prayer?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather 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.
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In Place of Materialism, Gratitude – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Kris McGregor and Fr. Mauritius Wilde, OSB reflect on Chapter 6 of the Rule of St. Benedict, which addresses restraint of speech and the spiritual importance of silence. In a culture overflowing with words, St. Benedict proposes something countercultural: silence as the pathway to deeper listening. Drawing on Scripture and the wisdom of the monastic tradition, the Rule reminds us that “in a flood of words, you will not avoid sin.” Silence is not a rejection of speech, but a discipline that allows words to regain their meaning and weight.
Fr. Mauritius explains that silence creates the space necessary to listen to God with the “ear of the heart,” the very first instruction of the Rule. Through intentional moments of quiet, prayer becomes more attentive, speech becomes more thoughtful, and the soul becomes receptive to God’s presence. Rather than an empty absence of sound, true silence is full, alive, and rooted in communion with God. In this way, the Benedictine tradition invites Christians to rediscover silence as a path to deeper prayer, humility, and spiritual freedom.
From the Holy Rule of St. Benedict Chapter 6:CHAPTER VIOf SilenceLet us do what the Prophet saith: “I said, I will take heed of my ways, that I sin not with my tongue: I have set a guard to my mouth, I was dumb, and was humbled, and kept silence even from good things” (Ps 38[39]:2-3). Here the prophet showeth that, if at times we ought to refrain from useful speech for the sake of silence, how much more ought we to abstain from evil words on account of the punishment due to sin.
Therefore, because of the importance of silence, let permission to speak be seldom given to perfect disciples even for good and holy and edifying discourse, for it is written: “In much talk thou shalt not escape sin” (Prov 10:19). And elsewhere: “Death and life are in the power of the tongue” (Prov 18:21). For it belongeth to the master to speak and to teach; it becometh the disciple to be silent and to listen. If, therefore, anything must be asked of the Superior, let it be asked with all humility and respectful submission. But coarse jests, and idle words or speech provoking laughter, we condemn everywhere to eternal exclusion; and for such speech we do not permit the disciple to open his lips.
Discerning Hearts Reflection Questions1. St. Benedict teaches restraint of speech so that we may listen more deeply. How often do I allow true silence to enter my daily life? 2. When I speak, do my words arise from reflection and prayer, or do they often flow without thought? 3. What role does silence play in my personal prayer? Do I allow space to listen after speaking to God? 4. How might practicing moments of intentional quiet help me become more attentive to God’s presence? 5. Have I experienced the difference between an empty silence and a silence filled with peace and communion? 6. In what ways might God be inviting me to listen more deeply with the “ear of the heart”?
For more episodes from this series and other podcasts visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather 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.
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In Place of Materialism, Gratitude – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Kris McGregor and Fr. Mauritius Wilde reflect on Chapter 34 of the Rule, “On the Distribution of Goods According to Need.” Drawing from St. Benedict’s teaching rooted in the Acts of the Apostles, Fr. Mauritius explores how gratitude becomes the remedy to materialism. Rather than measuring wellbeing by consumption, the Benedictine vision proposes something countercultural: whoever needs less should give thanks, and whoever needs more should receive with humility. The goal is not deprivation, but peace within community. By replacing entitlement with gratitude, the Rule fosters freedom, justice, and interior joy.
The conversation addresses the pressures of modern culture that continually tell us we need more to be happy. Through the Benedictine lens, true contentment comes from living in the presence of God, recognizing daily bread as gift, and practicing disciplined gratitude through prayer. Humility begins with acknowledging our limitations and real needs, and that community flourishes when each person receives what is truly necessary. Gratitude becomes not a sentiment, but a spiritual exercise that leads to freedom, peace, and deeper communion with God and others.
From the Holy Rule of St. Benedict Chapter 34: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.
Discerning Hearts Reflection Questions1. When I look honestly at my daily life, where do I notice a subtle pull toward “needing more”? What voices influence that desire? 2. St. Benedict teaches that whoever needs less should give thanks. In what areas of my life can I rejoice in needing less rather than striving for more? 3. When I do have a legitimate need, am I able to ask with humility and gratitude, or do I feel entitled to receive? 4. How does regular prayer help me recognize the blessings already present in my life instead of focusing on what I lack? 5. Is there something in my home, schedule, or interior life that I am holding onto unnecessarily? What might freedom look like if I released it? 6. In my family, parish, or workplace, do I respect the unique needs of others, even when they differ from my own? 7. How might practicing intentional gratitude today foster greater peace in my relationships? 8. Where is God inviting me on a deeper journey of freedom through simplicity and trust in His daily provision?
For more episodes from this series and other podcasts visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather 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.
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The Nature of Our Need – The Holy Rule of St. Benedict with Fr. Mauritius Wilde OSBFr. Mauritius Wilde and Kris McGregor explores the virtue of “soberness” as a spiritual practice rooted in the Rule of St. Benedict. Fr. Wilde highlights soberness as a state of inner freedom, not merely abstaining from excess but cultivating simplicity, clarity, and presence to God and reality. Using the story of Herod’s banquet (Mark 6:14–29), he illustrates the destructive effects of overindulgence and emotional intoxication. Modern parallels, such as the constant consumption of media or overindulgence in food and entertainment, show how losing soberness distorts judgment and leads to spiritual emptiness.
Fr. Wilde emphasizes that soberness is not deprivation but liberation. It enables one to find joy in simplicity, like savoring the taste of water or the beauty of silence. This virtue invites us to consider what we truly need and align our lives with God’s presence. Soberness fosters awareness, detachment from material distractions, and a deeper appreciation for the divine. It’s a path to spiritual maturity, freeing us to “taste” God’s goodness and live with clarity and balance in a noisy, indulgent world.
Discerning Hearts Reflection Questions1. Understanding Soberness as a Virtue: How can cultivating soberness in your daily life create space for greater awareness of God’s presence? 2. Reflection on Overindulgence: In what ways might overindulgence in food, entertainment, or media cloud your spiritual clarity and decision-making? 3. Lessons from Herod’s Banquet: How does the story of Herod’s irrational actions challenge you to remain grounded and detached from societal pressures? 4. Savoring Simplicity: What experiences in your life have helped you discover the beauty and joy of simplicity? 5. Experiencing the Divine Taste: How can you practice spiritual disciplines, such as fasting or silence, to better “taste” the presence of God? 6. Balancing Positive Emotions: How can you maintain spiritual balance and clarity when experiencing enthusiasm or joy? 7. Soberness in Modern Life: How might you limit distractions, such as constant news or social media, to foster a more sober and prayerful mindset? 8. Aligning Needs with God’s Will: How do you discern what you truly need versus what distracts you from spiritual freedom and maturity?
From the Gospel of St. Mark 6:14-29The Death of John the Baptist
14 King Herod heard of it; for Jesus’[b] name had become known. Some[c] said, “John the baptizer has been raised from the dead; that is why these powers are at work in him.” 15 But others said, “It is Eli′jah.” And others said, “It is a prophet, like one of the prophets of old.” 16 But when Herod heard of it he said, “John, whom I beheaded, has been raised.” 17 For Herod had sent and seized John, and bound him in prison for the sake of Hero′di-as, his brother Philip’s wife; because he had married her. 18 For John said to Herod, “It is not lawful for you to have your brother’s wife.” 19 And Hero′di-as had a grudge against him, and wanted to kill him. But she could not, 20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he was much perplexed; and yet he heard him gladly. 21 But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee. 22 For when Hero′di-as’ daughter came in and danced, she pleased Herod and his guests; and the king said to the girl, “Ask me for whatever you wish, and I will grant it.” 23 And he vowed to her, “Whatever you ask me, I will give you, even half of my kingdom.” 24 And she went out, and said to her mother, “What shall I ask?” And she said, “The head of John the baptizer.” 25 And she came in immediately with haste to the king, and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.” 26 And the king was exceedingly sorry; but because of his oaths and his guests he did not want to break his word to her. 27 And immediately the king sent a soldier of the guard and gave orders to bring his head. He went and beheaded him in the prison, 28 and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. 29 When his disciples heard of it, they came and took his body, and laid it in a tomb.
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, NE
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Holiness Beyond Appearance – The Life of St. Benedict – The Holy Rule of St. Benedict with Fr. Mauritius Wilde, O.S.B.Fr. Mauritius Wilde and Kris McGregor continue their discussion of the life of St. Benedict. In this episode, they highlight his journey of detachment from cultural norms and societal expectations to deepen his relationship with God.
They explore how Benedict’s appearance in the wilderness led shepherds to mistake him for a wild animal initially, symbolizing his detachment from cultural conventions. Despite his unconventional appearance, Benedict’s holiness was recognized by the shepherds, highlighting the idea that true holiness transcends outward appearances.
Fr. Mauritius extends to the broader theme of detachment from cultural biases in spiritual growth, drawing parallels with missionaries and the need to embrace others. He notes the importance of being vulnerable before God, shedding societal masks to reveal our true selves. Fr. Mauritius encourages listeners to examine their cultural biases, appreciate different perspectives, and embrace vulnerability in their spiritual journeys.
Discerning Hearts Reflection Questions:1. Recognition of Holiness: How does St. Benedict’s story challenge our perceptions of holiness, particularly in recognizing it beyond outward appearances? 2. Detachment from Cultural Norms: What lessons can we learn from Benedict’s detachment from societal expectations, and how might this apply to our own cultural biases? 3. Embracing Perspectives: In what ways can we emulate Benedict’s openness to different perspectives and cultures in our interactions with others? 4. Authenticity in Prayer: How does Benedict’s journey encourage us to be authentic and vulnerable before God, especially in moments of prayer and reflection? 5. Cultural Critique and Improvement: Reflecting on our own culture, what aspects do we appreciate, and what areas do we see as needing improvement or correction? 6. Embracing Otherness: How do we view immigrants or unfamiliar cultures, and are we open to learning from them as God-inspired expressions of diversity?
From the Life of Our Most Holy Father St. Benedict by St. Gregory the Great:
CHAPTER I.
“About the same time certain shepherds found him hid in a cave; who, at the first, spying him among the bushes, clothed in the skins of beasts, took him for some wild beast, but afterwards knowing him to be a servant of God, many of them were converted from their savage life to virtue. By this means his name began to be famous in the country, and many did resort unto him, bringing with them necessaries for his body, while they received from his lips the food of life.”
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, NE
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Call From Seclusion- The Life of St. Benedict – The Holy Rule of St. Benedict with Fr. Mauritius Wilde, O.S.B.Fr. Mauritius Wilde and Kris McGregor continue their discussion about the life of St. Benedict. They delve into his journey of detachment from earthly ties, including his parents and his immersion into solitude.
Fr. Mauritius also highlights a significant encounter where Benedict forgets the date of Easter, suggesting a detachment even from the Church’s calendar, leading to a deeper understanding of the Easter mystery. This experience is likened to an analog versus original experience, where Benedict transitions from outward knowing to inward experiencing.
The discussion expands to the broader significance of Easter and the importance of active participation and interior understanding within the Church. It concludes with reflections on gratitude towards the Church, personal contribution to its vitality, addressing problems respectfully, and continuing prayer.
Discerning Hearts Reflection Questions:1. Gratitude for Church Gifts: Reflect on the aspects of the Church that you’re thankful for and how you’ve benefited from them. 2. Personal Contribution to Church Life: Contemplate how you can actively contribute to making the Church more vibrant and alive in your community. 3. Addressing Church Challenges: Consider any issues or problems within the Church and how you can respectfully and constructively engage with them. 4. Deepening Prayer with the Church: Reflect on how you can deepen your prayer life in alignment with the Church’s teachings and traditions. 5. Living the Mystery of Easter: How can you live out the mystery of Easter in your daily life beyond just celebrating it as a yearly ritual? 6. Active Participation in Church Life: How can you actively participate in the life of the Church, both spiritually and practically, to foster its growth and renewal?
From the Life of Our Most Holy Father St. Benedict by St. Gregory the Great:
CHAPTER I.
“Now when it pleased Almighty God that Romanus should rest from his labours, and that the life of Benedict should be manifest to the world for an example to all men, that the candle set upon a candlestick might shine and give light to the whole Church of God, our Lord vouchsafed to appear to a certain Priest living far off, who had make ready his dinner for Easter Day, saying to him: “Thou hast prepared good cheer for thyself, and My servant in such a place is famished for hunger.” Who presently rose up, and on the solemn day of Easter went towards the place with such meat as he had provided for himself, where seeking the man of God, amongst craggy rocks, winding valleys and hollow pits he found him hid in a cave. Then after prayers, and blessing the Almighty Lord, they sat down, and after some spiritual discourse the Priest said: “Rise, and let us take our refection, for this is Easter Day.” To whom the man of God answered: “I know it is Easter, because I have found so much favour as to see thee.” (For not having a long time conversed with men, he did not know it was Easter Day.) The good Priest did therefore again affirm it, saying: “Truly this is the day of our Lord’s Resurrection, and therefore it is not fit that you should keep abstinence, and for this cause I am sent that we may eat together that which Almighty God hath bestowed on us.” Whereupon blessing God, they fell to their meat. Their discourse and dinner ended, the Priest returned to his Church.”
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, NE
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This reflection was given during a special advent evening of prayer and meditation service at St. Margaret Mary’s Church, in Omaha, NE
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"The Life of St. Benedict pt 3"
We continue our conversation on the life of St. Benedict by using the biography penned by St. Gregory the Great. In this episode St. Benedict where he becomes free through detachment and becomes a light to others. The moment in St. Benedict's life is a great paradox. The one who outwardly looks like the beast, inwardly reveals the saint.
The post HR#32 The Life of St. Benedict – “Who is the Beast and Who is the Saint?” – The Holy Rule of St. Benedict w/ Fr. Mauritius Wilde O.S.B appeared first on Discerning Hearts Catholic Podcasts.
We continue our conversation on the life of St. Benedict by using the biography penned by St. Gregory the Great. This episode brings to his interaction with the monk called Romanus and the breaking of the bell outside the cave.
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We begin the reflection of the life of St. Benedict by using the biography penned by St. Gregory the Great. This episode looks at the pivotal discernment he made as a young man to pursue the religious life. The aspect of detachment from our earthly family, particularly our earthly fathers, in favor of our Heavenly Father, is explored by Fr. Mauritius.
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Episode 27- The Holy Rule of St. Benedict: A Spiritual Path for Today’s World with Fr. Mauritius Wilde O.S.B., Ph.D. “To contemplate the Holy Eucharist” From the Holy Rule of St. Benedict: PROLOGUE Listen, O my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute ... Read more
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"In place of serving self...the community meal"
From the Holy Rule of St. Benedict:
St.-Benedict-d
CHAPTER XXIV
The degree of excommunication or punishment ought to be meted out according to the gravity of the offense, and to determine that is left to the judgment of the Abbot. If, however, anyone of the brethren is detected in smaller faults, let him be debarred from eating at the common table.
The following shall be the practice respecting one who is excluded from the common table: that he does not intone a psalm or an antiphon nor read a lesson in the oratory until he hath made satisfaction; let him take his meal alone, after the refection of the brethren; thus: if, for instance, the brethren take their meal at the sixth hour that brother will take his at the ninth, and if the brethren take theirs at the ninth, he will take his in the evening, until by due satisfaction he obtaineth pardon.
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On Leadership
From the Holy Rule of St. Benedict:
CHAPTER II
The Abbot who is worthy to be over a monastery, ought always to be mindful of what he is called, and make his works square with his name of Superior. For he is believed to hold the place of Christ in the monastery, when he is called by his name, according to the saying of the Apostle: "You have received the spirit of adoption of sons, whereby we cry Abba (Father)" (Rom 8:15). Therefore, the Abbot should never teach, prescribe, or command (which God forbid) anything contrary to the laws of the Lord; but his commands and teaching should be instilled like a leaven of divine justice into the minds of his disciples.
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From the Holy Rule of St. Benedict:
St.-Benedict-d
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.
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HR#23 “Prayer during the Night”
From the Holy Rule of St. Benedict
CHAPTER 8
Of the Divine Office during the Night
Making due allowance for circumstances, the brethren will rise during the winter season, that is, from the calends of November till Easter, at the eighth hour of the night; so that, having rested till a little after midnight, they may rise refreshed. The time, however, which remains over after the night office (Matins) will be employed in study by those of the brethren who still have some parts of the psalms and the lessons to learn.
But from Easter to the aforesaid calends, let the hour for celebrating the night office (Matins) be so arranged, that after a very short interval, during which the brethren may go out for the necessities of nature, the morning office (Lauds), which is to be said at the break of day, may follow presently.
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Fighting the Demons From the Holy Rule of St. Benedict: CHAPTER I an excerpt: 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 ... Read more
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“Listening to God's Voice...Obedience” –
CHAPTER V
Of Obedience
The first degree of humility is obedience without delay. This becometh those who, on account of the holy subjection which they have promised, or of the fear of hell, or the glory of life everlasting, hold nothing dearer than Christ. As soon as anything hath been commanded by the Superior they permit no delay in the execution, as if the matter had been commanded by God Himself. Of these the Lord saith: "At the hearing of the ear he hath obeyed Me" (Ps 17[18]:45). And again He saith to the teachers: "He that heareth you heareth Me" (Lk 10:16).
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Join Fr. Mauritius Wilde OSB and Kris McGregor aspects of the Holy Rule would encourage that the remedy of fear is love in this Discerning Hearts Podcast
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Join Fr. Mauritius Wilde OSB and Kris McGregor aspects of the Holy Rule would encourage that In place of wanting the latest...sustainability
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Everybody seeks for himself a healthy balance in his life. Our whole life is a balancing, to inhale and exhale to the pendulum movement of wakefulness and sleep. We work and recover, we are alone and with others, we talk and listen. As long as we follow this healthy pendulum movement, we are satisfied with ... Read more
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A leader who is not sober can do a great deal of damage to those for whom he is responsible and, of course, harm the cause he is meant to serve. If you allow yourself to be seized with emotions, such as anger, vindictiveness, sadness, pride or envy - whatever "demons" you want to call them here - then you are not in contact with yourself and not in contact with your people. One is identified with the feeling and has no clear view of the truths. The task of the manager is to decide. However, to make the right decision requires a sober consideration of the alternatives that are given. The leader may need a break to make the right choice. The "discernment of spirits", like those taught by St. Ignatius of Loyola (1491-1556) is only possible if we can be completely free and open inside, sober and not driven by emotions. One might follow this rule: When I am very upset, frustrated, angry, fearful, sad, whatever mood you might feel, make no decisions and do not respond immediately to those you lead. Give yourself one night to think about it and pray. It often happens that after this break, which does not have to be long, you will find a completely different perspective and have time to assess alternatives. If you do not spontaneously act out of feeling, step back until you are sober and compassionate enough to respond appropriately.
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The origin of the virtue of soberness is attributed to the monastic tradition. The German term "nüchtern" (sober in English) is borrowed from the Latin "nocturnus" and describes the state of the monk at night (see Friedrich Kluge, etymological dictionary of the German language). So, to gain access to what "soberness" really means, Fr. Mauritius discusses what role the night plays for the monks and how they spend it. Saint Benedict of Nursia, the founder of the Benedictine order, has much to say. His observations can also help us to reflect on how we spend the night.
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Are you being caught up in the swirl and chaos of fear, violence, and anger assaulting our world today? Father Mauritius Wilde invites us to contemplate the Benedictine understanding of sobriety. He does not advocate for the renunciation of enjoyment, but rather to accept what God has in store for us. This series will shed light on the facets of this ancient and yet up-to-date concept and shows the spiritual and practical significance it can have for us in the current social situation.
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“On Suffering” – CHAPTER 7
an excerpt:
The fourth degree of humility is, that, if hard and distasteful things are commanded, nay, even though injuries are inflicted, he accept them with patience and even temper, and not grow weary or give up, but hold out, as the Scripture saith: "He that shall persevere unto the end shall be saved" (Mt 10:22). And again: "Let thy heart take courage, and wait thou for the Lord" (Ps 26[27]:14). And showing that a faithful man ought even to bear every disagreeable thing for the Lord, it saith in the person of the suffering: "For Thy sake we suffer death all the day long; we are counted as sheep for the slaughter" (Rom 8:36; Ps 43[44]:22). And secure in the hope of the divine reward, they go on joyfully, saying: "But in all these things we overcome because of Him that hath loved us" (Rom 8:37). And likewise in another place the Scripture saith: "Thou, O God, hast proved us; Thou hast tried us by fire as silver is tried; Thou hast brought us into a net, Thou hast laid afflictions on our back" (Ps 65[66]:10-11). And to show us that we ought to be under a Superior, it continueth, saying: "Thou hast set men over our heads" (Ps 65[66]:12). And fulfilling the command of the Lord by patience also in adversities and injuries, when struck on the one cheek they turn also the other; the despoiler of their coat they give their cloak also; and when forced to go one mile they go two (cf Mt 5:39-41); with the Apostle Paul they bear with false brethren and "bless those who curse them" (2 Cor 11:26; 1 Cor 4:12).
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Join Fr. Mauritius Wilde O.S.B. and Kris McGregor in this special Discerning Hearts Video Podcast as they discuss the effects of the novel Coronavirus Global Pandemic in Rome and at Sant'Anselmo all'Aventino Monastery. Fr. Mauritius offers important spiritual guidance during this time which comes from the Holy Rule of Benedict.
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Listening with the ear of the heart, Fr. Mauritius Wilde guides us through "The Little Prince" by Antoine de Saint-Exupéry. In this episode, Fr. Mauritius talks about how God wants to meet us in the places we do not want to be and how in our weakness God be strong. He also discusses the essence of true friendship.
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Listening with the ear of the heart, Fr. Mauritius Wilde guides us through "The Little Prince" by Antoine de Saint-Exupéry. In this episode, Fr. Mauritius talks about our differences and the danger of judging other
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Listening with the ear of the heart, Fr. Mauritius Wilde guides us through “The Little Prince” by Antoine de Saint-Exupéry. In this episode, Fr. Mauritius gives us some background on the work and it’s surprising spiritual overtones. It has been translated into more than 190 languages and sold more than 200 million copies, making it one ... Read more
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Listening with the ear of the heart, Fr. Mauritius Wilde guides us through "The Little Prince" by Antoine de Saint-Exupéry. In this episode, Fr. Mauritius gives us some background on the work and it's surprising spiritual overtones. It has been translated into more than 190 languages and sold more than 200 million copies, making it one of the bestselling books ever. It has been adapted to various media over the decades, including stage, screen, and operatic works.
"One sees clearly only with the heart. Anything essential is invisible to the eyes.
The story of a stranded pilot, an extraordinary little boy, and their remarkable friendship, The Little Prince has become a cherished fable for generations of readers. As enchanting as it is wise, this beloved classic captures the mysteries of the heart and opens us to the meaning of life and the magic of love."
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FORGIVENESS – MERCY -RECONCILIATION Fr. Mauritius discusses the distinction between forgiving and forgetting. He encourages us to ask God in prayer, “Father, give me the grace to forgive. Give me the grace to reconcile.” Also, there is a difference between forgiving and reconciling. Remember: Be at peace with ourselves Be at peace with others Be at ... Read more
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In place of confusing life patterns, the security of a healthy balance
From the Holy Rule of St. Benedict:
CHAPTER XLI
From holy Easter till Pentecost let the brethren dine at the sixth hour and take supper in the evening. From Pentecost on, however, during the whole summer, if the monks have no work in the fields and the excess of the heat doth not interfere, let them fast on Wednesday and Friday until the ninth hour; but on the other days let them dine at the sixth hour. This sixth hour for dinner is to be continued, if they have work in the fields or the heat of the summer is great. Let the Abbot provide for this; and so let him manage and adapt everything that souls may be saved, and that what the brethren do, they may do without having a reasonable cause to murmur. From the ides of September until the beginning of Lent let them always dine at the ninth hour. During Lent, however, until Easter, let them dine in the evening. But let this evening hour be so arranged that they will not need lamp-light during their meal; but let everything be finished whilst it is still day. But at all times let the hour of meals, whether for dinner or for supper, be so arranged that everything is done by daylight.
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In place of the disability to express ourselves, to sing From the Holy Rule of St. Benedict: CHAPTER XIX We believe that God is present everywhere and that the eyes of the Lord behold the good and the bad in every place (cf Prov 15:3). Let us firmly believe this, especially when we take part ... Read more
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Episode 1 - The Holy Rule of St. Benedict: A Spiritual Path for Today's World with Fr. Mauritus 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.
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Episode 2 - The Holy Rule of St. Benedict: A Spiritual Path for Today's World with Fr. Mauritius Wilde O.S.B., PhD. In Place of Many Vain Words, Silence. There is a time for speaking and a time for silence. The secret of silence...it is the best way to listen to God.
From the Holy Rule of St. Benedict:
CHAPTER VI
Of Silence
Let us do what the Prophet saith: "I said, I will take heed of my ways, that I sin not with my tongue: I have set a guard to my mouth, I was dumb, and was humbled, and kept silence even from good things" (Ps 38[39]:2-3). Here the prophet showeth that, if at times we ought to refrain from useful speech for the sake of silence, how much more ought we to abstain from evil words on account of the punishment due to sin.
Therefore, because of the importance of silence, let permission to speak be seldom given to perfect disciples even for good and holy and edifying discourse, for it is written: "In much talk thou shalt not escape sin" (Prov 10:19). And elsewhere: "Death and life are in the power of the tongue" (Prov 18:21). For it belongeth to the master to speak and to teach; it becometh the disciple to be silent and to listen. If, therefore, anything must be asked of the Superior, let it be asked with all humility and respectful submission. But coarse jests, and idle words or speech provoking laughter, we condemn everywhere to eternal exclusion; and for such speech we do not permit the disciple to open his lips
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From the Holy Rule of St. Benedict:
CHAPTER XIX
We believe that God is present everywhere and that the eyes of the Lord behold the good and the bad in every place (cf Prov 15:3). Let us firmly believe this, especially when we take part in the Work of God. Let us, therefore, always be mindful of what the Prophet saith, "Serve ye the Lord with fear" (Ps 2:11). And again, "Sing ye wisely" (Ps 46[47]:8). And, "I will sing praise to Thee in the sight of the angels" (Ps 137[138]:1). Therefore, let us consider how it becometh us to behave in the sight of God and His angels, and let us so stand to sing, that our mind may be in harmony with our voice.
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From the Holy Rule of St. Benedict:
CHAPTER XLI
From holy Easter till Pentecost let the brethren dine at the sixth hour and take supper in the evening. From Pentecost on, however, during the whole summer, if the monks have no work in the fields and the excess of the heat doth not interfere, let them fast on Wednesday and Friday until the ninth hour; but on the other days let them dine at the sixth hour. This sixth hour for dinner is to be continued, if they have work in the fields or the heat of the summer is great. Let the Abbot provide for this; and so let him manage and adapt everything that souls may be saved, and that what the brethren do, they may do without having a reasonable cause to murmur. From the ides of September until the beginning of Lent let them always dine at the ninth hour. During Lent, however, until Easter, let them dine in the evening. But let this evening hour be so arranged that they will not need lamp-light during their meal; but let everything be finished whilst it is still day. But at all times let the hour of meals, whether for dinner or for supper, be so arranged that everything is done by daylight.
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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
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HR#6 "In place of provincialism, respect and tolerance" - The Holy Rule of St. Benedict with Fr. Mauritius Wilde OSB
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."
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HR#7 "Living in Community - the benefits for all of society" - The Holy Rule of St. Benedict with Fr. Mauritius Wilde OSB
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.......more
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Episode 8 – The Holy Rule of St. Benedict: A Spiritual Path for Today’s World with Fr. Mauritius Wilde O.S.B., PhD. 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 ... Read more
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"In place of idleness, work"
CHAPTER XLVIII
Of the Daily Work
Idleness is the enemy of the soul; and therefore the brethren ought to be employed in manual labor at certain times, at others, in devout reading. Hence, we believe that the time for each will be properly ordered by the following arrangement; namely, that from Easter till the calends of October, they go out in the morning from the first till about the fourth hour, to do the necessary work, but that from the fourth till about the sixth hour they devote to reading. After the sixth hour, however, when they have risen from table, let them rest in their beds in complete silence; or if, perhaps, anyone desireth to read for himself, let him so read that he doth not disturb others. Let None be said somewhat earlier, about the middle of the eighth hour; and then let them work again at what is necessary until Vespers.
If, however, the needs of the place, or poverty should require that they do the work of gathering the harvest themselves, let them not be downcast, for then are they monks in truth, if they live by the work of their hands, as did also our forefathers and the Apostles. However, on account of the faint-hearted let all things be done with moderation......more
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CHAPTER LXIX
That in the Monastery No One Presume to Defend Another
Care must be taken that on no occasion one monk try to defend another in the monastery,
or to take his part, even though they be closely related by ties of blood. Let it not be attempted by the monks in any way; because such conduct may give rise to very grave scandal. If anyone overstep this rule, let him be severely punished.
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HR#11 "Instead of circling around one's self, hospitality" -
CHAPTER LIII
Of the Reception of Guests
Let all guests who arrive be received as Christ, because He will say: "I was a stranger and you took Me in" (Mt 25:35). And let due honor be shown to all, especially to those "of the household of the faith" (Gal 6:10) and to wayfarers.
When, therefore, a guest is announced, let him be met by the Superior and the brethren with every mark of charity. And let them first pray together, and then let them associate with one another in peace. This kiss of peace should not be given before a prayer hath first been said, on account of satanic deception. In the greeting let all humility be shown to the guests, whether coming or going; with the head bowed down or the whole body prostrate on the ground, let Christ be adored in them as He is also received.
When the guests have been received, let them be accompanied to prayer, and after that let the Superior, or whom he shall bid, sit down with them. Let the divine law be read to the guest that he may be edified, after which let every kindness be shown him. Let the fast be broken by the Superior in deference to the guest, unless, perchance, it be a day of solemn fast, which cannot be broken. Let the brethren, however, keep the customary fast. Let the Abbot pour the water on the guest's hands, and let both the Abbot and the whole brotherhood wash the feet of all the guests. When they have been washed, let them say this verse: "We have received Thy mercy, O God, in the midst of Thy temple" (Ps 47[48]:10). Let the greatest care be taken, especially in the reception of the poor and travelers, because Christ is received more specially in them; whereas regard for the wealthy itself procureth them respect.
Let the kitchen of the Abbot and the guests be apart, that the brethren may not be disturbed by the guests who arrive at uncertain times and who are never wanting in the monastery. Let two brothers who are able to fulfil this office well go into the kitchen for a year. Let help be given them as they need it, that they may serve without murmuring; and when they have not enough to do, let them go out again for work where it is commanded them. Let this course be followed, not only in this office, but in all the offices of the monastery -- that whenever the brethren need help, it be given them, and that when they have nothing to do, they again obey orders. Moreover, let also a God-fearing brother have assigned to him the apartment of the guests, where there should be sufficient number of beds made up; and let the house of God be wisely managed by the wise.
On no account let anyone who is not ordered to do so, associate or speak with guests; but if he meet or see them, having saluted them humbly, as we have said, and asked a blessing, let him pass on saying that he is not allowed to speak with a guest.
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HR#12 "In place of relativism...healing consequences" -
CHAPTER XXVII
How Concerned the Abbot Should Be about the Excommunicated
Let the Abbot show all care and concern towards offending brethren because "they that are in health need not a physician, but they that are sick" (Mt 9:12). Therefore, like a prudent physician he ought to use every opportunity to send consolers, namely, discreet elderly brethren, to console the wavering brother, as it were, in secret, and induce him to make humble satisfaction; and let them cheer him up "lest he be swallowed up with overmuch sorrow" (2 Cor 2:7); but, as the same Apostle saith, "confirm your charity towards him" (2 Cor 2:8); and let prayer be said for him by all.
The Abbot must take the utmost pains, and strive with all prudence and zeal, that none of the flock entrusted to him perish. For the Abbot must know that he has taken upon himself the care of infirm souls, not a despotism over the strong; and let him fear the threat of the Prophet wherein the Lord saith: "What ye saw to be fat, that ye took to yourselves, and what was diseased you threw away" (Ezek 34:3-4). And let him follow the loving example of the Good Shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one that had gone astray, on whose weakness He had such pity, that He was pleased to lay it on His sacred shoulders and thus carry it back to the fold (cf Lk 15:5).
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HR#13 "In place of relativism...healing consequences" - The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.B
"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."
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In place of idealistic spirituality...acknowledging one's needs
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