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Papers by Stanley Rother Wagner
American Benedictine Review, 2024
Michel influenced Day and Maurin in their call for a liberal personalism in a monastic spirit tha... more Michel influenced Day and Maurin in their call for a liberal personalism in a monastic spirit that would transform the society of the Depression, the Second World War, and beyond.
Adoremus Bulletin, 2024
The mission of a religious community’s porter is vital to how the members of a community live the... more The mission of a religious community’s porter is vital to how the members of a community live the Christian life and serve as witnesses in the world. Church history is replete with women and men who have evangelized the world from their stations at the doors of their religious houses. Three porters in particular—St. Conrad of Parzham, St. André Bessette, and Bl. Solanus Casey—provide contemporary examples of how hospitality and mission intersect within the context of consecrated life, to offer guests another manner to encounter Christ.
American Benedictine Review, Jun 1, 2023
American Benedictine Review, Jun 1, 2020
Historian, 2015
This article is a historiographical paper that argues that it was only into contemporary times th... more This article is a historiographical paper that argues that it was only into contemporary times that historians counted the Byzantines as a separate civilization from that of their Roman forebears.
Church Life Journal, 2018
The genius of ritual is that it cultivates within us an awareness of our utter dependence on God.... more The genius of ritual is that it cultivates within us an awareness of our utter dependence on God. The recurrent and upward motion of the liturgy carries us as if it were a wave, making us aware of our place in the cosmos—small and helpless, though greatly loved. We in turn carry this awareness of our need for the divine assistance into the world, knowing that, despite our infirmities and failures, our merciful God will never abandon us. When we commit again each day to trod the narrow way that leads to eternal life (cf. RB 5:10-11), how can we keep this Good News to ourselves?
American Benedictine Review, 2023
Ocean to find suitable land to build a monastery as a haven for the Swiss monks should the predom... more Ocean to find suitable land to build a monastery as a haven for the Swiss monks should the predominantly Protestant Swiss government suppress the centuries-old Benedictine monastery. This "New Einsiedeln"-which would be named Saint Meinrad, in honor of the martyred saint over whose tomb Einsiedeln was established in 934 CE-would serve two purposes: as a refuge for the Swiss community; and as a base of operations for monk-missionaries to establish a seminary to train American men to be priests, while also ministering to German-speaking immigrants for supplemental income. As Providence would have it, the Swiss political climate stabilized and the monks of Einsiedeln had no need to flee to America en masse, which nullified one of the purposes of the American foundation. German-speaking immigrants to the United States, though, had a dire need for priests who spoke their language. Saint Meinrad was intended to be an extension of its Swiss motherhouse: a Benedictine monastery that operated a school, though supplementing its income with pastoral work. In a letter from October 31, 1853, O'Connor wrote to Schmid that ".. . the fact that you earnestly wish to help our new Stanley Rother Wagner, O.S.B. is a Benedictine monk of Saint Meinrad Archabbey, Saint Meinrad, IN, where he serves as assistant archivist. He recently completed his MA in American History at the University of Louisville. 1 This article stems from a research paper written in conjunction with a film and website produced for HIST 612-02: Digital History in the spring semester of 2022 at University of Louisville. "New Einsiedeln: A Film" is a historical narrative that dramatizes the pioneer monks petitioning Abbot Henry Schmid to keep Saint Meinrad Priory operational: https:// neweinsiedeln.myportfolio.com.
American Benedictine Review, 2020
In the 1960s, the monks of Saint Meinrad Archabbey transformed their monastic life by means of re... more In the 1960s, the monks of Saint Meinrad Archabbey transformed their monastic life by means of renewing the Divine Office, following St. Benedict's injunction that "nothing is to be preferred to the Work of God" {The Rule o f Benedict 43.3).2 The fathers, fraters, and lay brothers, through their common participation in the Church's renewed liturgical life, helped to demolish the social divisions of ordained and non-ordained within their community and to bring about a restoration of monasticism in their community and in monasticism at large. The monks worked together to renew their daily liturgical experience through the integration of the three "classes" in the community: the fathers (priests); the fraters (monks studying for the priesthood); and the lay brothers (non-ordained members of the community). Several monk-priests-experts in liturgical rubrics, musical composition, oratory, and history-renewed the Divine Office in keeping with the Benedictine charism of celebrating the liturgy well, heeding the Second Vatican Council's call for the renewal of both the sacred liturgy and of religious life. In 1963, select members of the Saint Meinrad community, from among the fathers, fraters, and lay brothers, began to pray what came to be called the "Experimental English Office"; up until the 1960s, the lay brothers only joined the fathers and fraters for liturgies in the abbey church on major feast days. In the words of Simeon Daly, "the renewed Office was a seen as a 'desire for a unified community in prayer.'"3 Stanley Rother Wagner, O .S .B. is a monk of Saint Meinrad Archabbey, where he currently serves as Oblate Novice Mentor.
Book Reviews by Stanley Rother Wagner
American Benedictine Review, 2023
American Benedictine Review, 2024
Michel influenced Day and Maurin in their call for a liberal personalism in a monastic spirit tha... more Michel influenced Day and Maurin in their call for a liberal personalism in a monastic spirit that would transform the society of the Depression, the Second World War, and beyond.
Adoremus Bulletin, 2024
The mission of a religious community’s porter is vital to how the members of a community live the... more The mission of a religious community’s porter is vital to how the members of a community live the Christian life and serve as witnesses in the world. Church history is replete with women and men who have evangelized the world from their stations at the doors of their religious houses. Three porters in particular—St. Conrad of Parzham, St. André Bessette, and Bl. Solanus Casey—provide contemporary examples of how hospitality and mission intersect within the context of consecrated life, to offer guests another manner to encounter Christ.
American Benedictine Review, Jun 1, 2023
American Benedictine Review, Jun 1, 2020
Historian, 2015
This article is a historiographical paper that argues that it was only into contemporary times th... more This article is a historiographical paper that argues that it was only into contemporary times that historians counted the Byzantines as a separate civilization from that of their Roman forebears.
Church Life Journal, 2018
The genius of ritual is that it cultivates within us an awareness of our utter dependence on God.... more The genius of ritual is that it cultivates within us an awareness of our utter dependence on God. The recurrent and upward motion of the liturgy carries us as if it were a wave, making us aware of our place in the cosmos—small and helpless, though greatly loved. We in turn carry this awareness of our need for the divine assistance into the world, knowing that, despite our infirmities and failures, our merciful God will never abandon us. When we commit again each day to trod the narrow way that leads to eternal life (cf. RB 5:10-11), how can we keep this Good News to ourselves?
American Benedictine Review, 2023
Ocean to find suitable land to build a monastery as a haven for the Swiss monks should the predom... more Ocean to find suitable land to build a monastery as a haven for the Swiss monks should the predominantly Protestant Swiss government suppress the centuries-old Benedictine monastery. This "New Einsiedeln"-which would be named Saint Meinrad, in honor of the martyred saint over whose tomb Einsiedeln was established in 934 CE-would serve two purposes: as a refuge for the Swiss community; and as a base of operations for monk-missionaries to establish a seminary to train American men to be priests, while also ministering to German-speaking immigrants for supplemental income. As Providence would have it, the Swiss political climate stabilized and the monks of Einsiedeln had no need to flee to America en masse, which nullified one of the purposes of the American foundation. German-speaking immigrants to the United States, though, had a dire need for priests who spoke their language. Saint Meinrad was intended to be an extension of its Swiss motherhouse: a Benedictine monastery that operated a school, though supplementing its income with pastoral work. In a letter from October 31, 1853, O'Connor wrote to Schmid that ".. . the fact that you earnestly wish to help our new Stanley Rother Wagner, O.S.B. is a Benedictine monk of Saint Meinrad Archabbey, Saint Meinrad, IN, where he serves as assistant archivist. He recently completed his MA in American History at the University of Louisville. 1 This article stems from a research paper written in conjunction with a film and website produced for HIST 612-02: Digital History in the spring semester of 2022 at University of Louisville. "New Einsiedeln: A Film" is a historical narrative that dramatizes the pioneer monks petitioning Abbot Henry Schmid to keep Saint Meinrad Priory operational: https:// neweinsiedeln.myportfolio.com.
American Benedictine Review, 2020
In the 1960s, the monks of Saint Meinrad Archabbey transformed their monastic life by means of re... more In the 1960s, the monks of Saint Meinrad Archabbey transformed their monastic life by means of renewing the Divine Office, following St. Benedict's injunction that "nothing is to be preferred to the Work of God" {The Rule o f Benedict 43.3).2 The fathers, fraters, and lay brothers, through their common participation in the Church's renewed liturgical life, helped to demolish the social divisions of ordained and non-ordained within their community and to bring about a restoration of monasticism in their community and in monasticism at large. The monks worked together to renew their daily liturgical experience through the integration of the three "classes" in the community: the fathers (priests); the fraters (monks studying for the priesthood); and the lay brothers (non-ordained members of the community). Several monk-priests-experts in liturgical rubrics, musical composition, oratory, and history-renewed the Divine Office in keeping with the Benedictine charism of celebrating the liturgy well, heeding the Second Vatican Council's call for the renewal of both the sacred liturgy and of religious life. In 1963, select members of the Saint Meinrad community, from among the fathers, fraters, and lay brothers, began to pray what came to be called the "Experimental English Office"; up until the 1960s, the lay brothers only joined the fathers and fraters for liturgies in the abbey church on major feast days. In the words of Simeon Daly, "the renewed Office was a seen as a 'desire for a unified community in prayer.'"3 Stanley Rother Wagner, O .S .B. is a monk of Saint Meinrad Archabbey, where he currently serves as Oblate Novice Mentor.
American Benedictine Review, 2023