The "Holy Spirit Painting" in the altar. Commissioned at the millenium, the stars are inspired by an image from the Hubble telescope.
We are monastic women who follow the ancient Rule of Benedict.
Using early Christian communities as our model, we live out the values of praying together, living together, sharing all things in common, and serving the wider community and one another. We are a Roman Catholic religious community that intentionally manifests Benedictine spirituality in the world. We are a part of the Roman Catholic Diocese of Boise.
Eager to welcome God's transforming power in ourselves and our world, we seek God together through monastic profession and respond with our core values:
More about us....
1. Our community is growing in new ways.
- Strong women continue to enter and join us in monastic life.
- Our Oblate community has grown to over 60 members and is deeply involved with our mission and ministries.
- An ever expanding number of loyal volunteers help in many ways.
- Our numerous benefactors support us into the future.
2. We are a creative, pioneering community finding new ways to live Benedictine values into the future.
We were founded by creative, courageous, pioneering women. We carry on their legacy today as we blaze new trails living Benedictine values in a world hungry for meaning. In the past we founded and operated schools and hospitals throughout Idaho. Today :
- our Spirituality Ministry is thriving with over 2,500 retreatants coming each year;
- we have a flourishing healing ministry of complimentary healthcare modalities including Biodynamic Craniosacral Therapy;
- as a rural community, our Stewardship of the Land models to others how to be in relationship with Creation;
- we operate a bed and breakfast offering Benedictine hospitality;
- the past comes alive for the people who visit our Museum;
- we are a regional leader on social justice issues;
- we use print and online media to educate others about Benedictine spirituality and share the wisdom of our Sisters.
- our reach goes far beyond the Monastery campus. Sisters on mission in Idaho, Washington, Minnesota and California serve in healthcare, education, pastoral care, and parish ministry.
3. We are a community committed to prayer and bringing about the Kingdom of God.For over 1,500 years Benedictines have lived lives of prayer and service to the world. Our own community has a tradition of stability and a legacy of continual prayer, service and community life for over 130 years. We move into the future knowing that our presence, our ministry, our faith, our prayer witness to the transforming power of a way of life centered on God.
Read about us in the Alliance for International Monasticism newsletter.
St. Benedict of Nursia
“Listen carefully, my daughter, to the master’s instruction, and attend to them with the ear of your heart.”
Benedict and his twin sister, Scholastica, were born in Norcia, Italy in 480. The Roman Empire was crumbling both physically and spiritually and times in Europe were very unstable.
Deeply affected by the increased tyranny, Benedict retreated into the hills of Subiaco and lived as a hermit for three years. Often depicted with a raven, tradition has it that the birds fed Benedict during this time.
People were drawn to Benedict and his spiritual example. A great number of men gathered around Benedict because they saw his holiness and desired to seek God.
Benedict founded twelve monasteries. As he explored this way of life, he wrote a set of guidelines for the Christians who entered the monasteries. This guide came to be known as the Rule of Benedict. Focusing on stability, respect, prayer and communal living, it offered an example of how life could be lived, even during societal and cultural upheaval.
The Feast of St. Benedict is March 21, but because it falls during Lent, the church celebrates the Solemnity of Benedict on July 11.
St. Gertrude was born on the Feast of the Epiphany 1256. It is speculated that she was offered as a child oblate to the Church by devout parents. In her own writings, however, Gertrude called herself an orphan.
She was admitted to school at the Benedictine Abbey at Helfta in Saxony in 1261. She entered the Helfta convent upon completion of her studies. Shortly after her 25th birthday, she experienced the first in a series of visions which ultimately transformed her life.
In 1289, Gertrude heard Christ ask her to write a spiritual autobiography. Known as The Herald of God’s Lovingkindness, Gertrude describes her awakening as one which made Christ so real that she was able to overcome all resistance within herself and move toward unconditional surrender to God’s love.
Gertrude also wrote Spiritual Exercises, an arrangement of prayers, hymns, and reflections centered around the themes and rites of the church liturgy. The Exercises were used by the Helfta community, by Gertrude herself, and by those who came to Gertrude for spiritual direction. Today, people seeking a deeper spirituality may findSpiritual Exercises helpful.
The Feast of St. Gertrude is celebrated on November 16, the date of her death in 1301 or 1302.
The following was written by Sr. Evangela Bossert, author of Gertrude of Helfta: Companion for the Millennium.
Saint Gertrude was born in Germany on the Feast of the Epiphany, January 6, 1256.
No family name is recorded for Gertrude, and no reason is given for this omission. Some have speculated that she was a child oblate offered to the Church by devout parents. However, in her writings, Gertrude refers to herself as an orphan. For whatever reason, Gertrude was placed in the care of Abbess Gertrude. Mechtilde of Hackeborn, younger sister of the abbess, was the teacher when Gertrude joined a small group of children at the abbey school.
The nuns of Helfta have left us their memories of Gertrude as a loveable, quick-witted child who responded immediately to the gracious disposition of Mechtilde and later chose her as a confidante. Throughout her school years, she proved to have such clarity of perception and depth of understanding that she often surpassed her classmates in her studies.
Although we don't know the reason why Gertrude was brought to Helfta, we do know that Gertrude entered the community upon completion of her studies at age 15 or 16. As a novice in the Benedictine community, she received instruction in liturgy, scripture, the Rule of Benedict, patristic and other spiritual writers of the monastic tradition. After making her monastic profession, she applied herself to the study of literature and directed much of her energy to writing fluent Latin and German. She was strong in character and personality and, as a teacher in the school, became a life-giving presence in the community which numbered about 100 women during her lifetime.
The Helfta community did not regard Gertrude as an overly pious young woman. And Gertrude confides that she was so engrossed in her studies that she may have neglected her spiritual calling. By the time she was 24, she was beginning to find the routines of the monastery tiresome. During the Advent season of 1280, she endured a severe trial of emotional storm and spiritual distress which left her depressed and withdrawn. Shortly after her 25 birthday, on January 27, 1281, Gertrude experienced a sudden and unexpected encounter with the risen Christ, which she calls her "conversion." In her deepest heart she heard Christ say to her, "Do not fear. I will save you and set you free." This was the first in a series of visions which led her into mystical prayer and ultimately transformed her life. She decided to give up her literary studies and devote herself to prayer and the study of scripture.
In 1289, Gertrude heard Christ ask her to write an account of the many graces she had received. At first Gertrude resisted, believing that it would serve no purpose. When she was told that such writing might serve to encourage others, she consented. In Latin, Gertrude wrote a short spiritual autobiography to which the Helfta community later added all the information they had about her. This composite is known today as THE HERALD OF GOD'S LOVING-KINDNESS. Only the 24 chapters of Book Two of THE HERALD are Gertrude's own writing in which she witnessed to the spiritual transformation she had experienced.
Gertrude also wrote her SPIRITUAL EXERCISES in Latin some time after 1289. We presume that she intended this thematic arrangement of prayers, hymns, and reflections for the nuns of her community. Gertrude herself used portions of them for her own yearly spiritual renewal. She also may have adapted them for persons who came to her for counsel. But the importance of the SPIRITUAL EXERCISES extends to the present day because they are grounded in themes and rites of Church liturgy for occasions of Baptism, conversion, commitment, discipleship, union with God, praise of God, and preparation for death. Gertrude's SPIRITUAL EXERCISES may be used by anyone who seeks to deepen spirituality through prayer and meditation.
St. Gertrude belongs to the late 13th century monastic culture and may be the leading woman writer and visionary of that culture. She is among those special voices from the past that address all Christians now at the dawn of the third millennium. She recalls us to a new awareness of God's unconditional love for all creatures in the saving mission of Jesus.
Gertrude's mystical prayer is Christ-centered and the humanity of Christ is imaged as the Sacred Heart, the divine treasury of grace. Never does she lose sight of Jesus who comes as both divine and human.
In her mystical prayer, Gertrude experiences in the Church an intense love of the Eucharist, a loving embrace of the sinner, friendship for the outcast, and an enduring trust in God's mercy. As Gertrude matured, her eyes opened to the mystery of Christ's love in the Church and to its evangelizing mission in the world.
Gertrude was never formally canonized, but a liturgical office of prayer, readings, and hymns in her honor was approved by Rome in 1606. The Feast of St. Gertrude was extended to the universal Church by Clement XII in 1738 and today is celebrated on November 16, the date of her death in 1301 or 1302. Pope Benedict XIV gave her the title "the Great" to distinguish her from Abbess Gertrude of Hackeborn and to recognize the depth of her spiritual and theological insight.
From Sister Evangela Bossert's book, Gertrude of Helfta: Companion for the Millenium