Our Lady of Fatima and the Power of the Holy Rosary – Building a Kingdom of Love with Msgr. John Esseff
Msgr. John Esseff reflects on the importance of prayer, particularly through the rosary, in bringing about peace in the world; including the significance of Our Lady of Fatima’s messages and the power of praying the rosary daily.
Msgr. Esseff shares stories of miraculous protection during times of war, emphasizing the rosary as a powerful weapon for peace and conversion. He urges listeners to pray fervently, believing that through Mary’s intercession, God can bring about peace in even the most troubled regions.
Discerning Hearts Reflection Questions:
The Power of Prayer: How does the podcast highlight the significance of prayer, particularly through the rosary, in fostering peace in the world?
Our Lady of Fatima’s Message: What are the key elements of Our Lady of Fatima’s message regarding prayer and peace, as discussed in the podcast?
The Efficacy of the Rosary: How does Monsignor Esseff illustrate the efficacy of the rosary through personal anecdotes and stories of miraculous protection?
Mary’s Intercession for Peace: In what ways does Monsignor Esseff emphasize the role of Mary’s intercession in bringing about peace, especially in troubled regions?
The Call to Action: What call to action does the podcast present to listeners regarding praying the rosary and seeking Mary’s intercession for peace?
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30, 1953, by the late Bishop William J. Hafey, D.D. at St. Peter’s Cathedral in Scranton, PA. Msgr. Esseff served a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the Missionaries of Charity around the world. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical Missions, a Catholic organization established by St. Pope John Paul II to bring the Good News to the world especially to the poor. Msgr. Esseff assisted the founders of the Institute for Priestly Formation and continues to serve as a spiritual director for the Institute. He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians, and other religious leaders around the world.
Awareness of the Presence of Christ – The Life of St. Teresa of Avila – Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor discuss Chapter 27 of the work by St. Teresa of Avila. They explore St. Theresa’s profound spiritual experiences, particularly her visions and locutions, and how they relate to the stages of the spiritual life. In addition, they discuss St. Theresa’s humility in submitting her experiences to her confessor and the transformative effects these experiences have on the soul.
Dr. Lilles draws parallels between Theresa’s visions and experiences of other spiritual writers, comparing the deep personal encounter with Christ they represent, including the distinctions between various levels of spiritual awareness, such as the prayer of quiet and the prayer of union, and how they manifest in the soul’s relationship with God.
While these extraordinary experiences are not necessary for spiritual growth, they can profoundly impact the soul and its journey towards God.
Discerning Hearts reflection questions for this episode:
Exploring Spiritual Experiences: How do St. Teresa of Avila’s visions and locutions deepen our understanding of spiritual encounters with God?
Submission to Spiritual Authority: What lessons can we learn from St. Teresa’s humility in submitting her spiritual experiences to her confessor?
Transformative Encounters: How do encounters with Christ, like those described by St. Teresa, impact the soul and its journey towards God?
Levels of Spiritual Awareness: What distinctions can we draw between different levels of spiritual awareness, such as the prayer of quiet and the prayer of union, and how they manifest in the soul’s relationship with God?
An excerpt from Chapter 27, discussed in this episode:
“At the end of two years spent in prayer by myself and others for this end, namely, that our Lord would either lead me by another way, or show the truth of this,—for now the locutions of our Lord were extremely frequent,—this happened to me. I was in prayer one day,—it was the feast of the glorious St. Peter —when I saw Christ close by me, or, to speak more correctly, felt Him; for I saw nothing with the eyes of the body, nothing with the eyes of the soul. He seemed to me to be close beside me; and I saw, too, as I believe, that it was He who was speaking to me. As I was utterly ignorant that such a vision was possible, I was extremely afraid at first, and did nothing but weep; however, when He spoke to me but one word to reassure me, I recovered myself, and was, as usual, calm and comforted, without any fear whatever. Jesus Christ seemed to be by my side continually, and, as the vision was not imaginary, I saw no form; but I had a most distinct feeling that He was always on my right hand, a witness of all I did; and never at any time, if I was but slightly recollected, or not too much distracted, could I be ignorant of His near presence.
I went at once to my confessor, in great distress, to tell him of it. He asked in what form I saw our Lord. I told him I saw no form. He then said: “How did you know that it was Christ?” I replied, that I did not know how I knew it; but I could not help knowing that He was close beside me,—that I saw Him distinctly, and felt His presence,— that the recollectedness of my soul was deeper in the prayer of quiet, and more continuous,—that the effects thereof were very different from what I had hitherto experienced,—and that it was most certain. I could only make comparisons in order to explain myself; and certainly there are no comparisons, in my opinion, by which visions of this kind can be described. Afterwards I learnt from Friar Peter of Alcantara, a holy man of great spirituality,—of whom I shall speak by and by,—and from others of great learning, that this vision was of the highest order, and one with which Satan can least interfere; and therefore there are no words whereby to explain,—at least, none for us women, who know so little: learned men can explain it better.
For if I say that I see Him neither with the eyes of the body, nor with those of the soul,—because it was not an imaginary vision,—how is it that I can understand and maintain that He stands beside me, and be more certain of it than if I saw Him? If it be supposed that it is as if a person were blind, or in the dark, and therefore unable to see another who is close to him, the comparison is not exact. There is a certain likelihood about it, however, but not much, because the other senses tell him who is blind of that presence: he hears the other speak or move, or he touches him; but in these visions there is nothing like this. The darkness is not felt; only He renders Himself present to the soul by a certain knowledge of Himself which is more clear than the sun. I do not mean that we now see either a sun or any brightness, only that there is a light not seen, which illumines the understanding so that the soul may have the fruition of so great a good. This vision brings with it great blessings.”
Anthony Lilles, S.T.D. is an associate professor and the academic dean of Saint John’s Seminary in Camarillo as well as the academic advisor for Juan Diego House of Priestly Formation for the Archdiocese of Los Angeles. For over twenty years he served the Church in Northern Colorado where he joined and eventually served as dean of the founding faculty of Saint John Vianney Theological Seminary in Denver. Through the years, clergy, seminarians, religious and lay faithful have benefited from his lectures and retreat conferences on the Carmelite Doctors of the Church and the writings of St. Elisabeth of the Trinity.
Perfect Love and Perfect Union – St. Catherine of Siena with Fr. Thomas McDermott O.P.
Fr. Thomas McDermott and Kris McGregor explore St. Catherine’s view on the stages of spiritual development, which culminate in perfect union with God. They discuss how her teaching departs from traditional paradigms, emphasizing the importance of spiritual growth and love of God and neighbor; especially St. Catherine’s imagery of the Christ Bridge, where the soul experiences intimacy and peace with God.
Fr. McDermott explains Catherine’s emphasis on suffering and the importance of God’s honor and the salvation of souls. They also discuss the concept of perfect union with God, acknowledging that true union can only be fully realized in heaven.
Throughout the discussion, they tell listeners of St. Catherine’s humility and her warning against intellectual pride, emphasizing the transformative power of love and correct knowledge of God. Fr. McDermott highlights Catherine’s belief in the transformative nature of grace and the importance of virtues in becoming Christ-like. He expresses optimism about a renewed interest in Catherine’s teachings, facilitated by recent translations of her works.
Discerning Hearts Reflection Questions:
Stages of Spiritual Development: How does St. Catherine’s understanding of the stages of spiritual development differ from traditional paradigms?
The Christ Bridge: What significance does Catherine attribute to the imagery of the Christ Bridge, particularly in terms of spiritual intimacy and peace?
Embracing Suffering: Reflect on the concept of embracing suffering as discussed by Fr. McDermott. How does this align with Catherine’s teachings, and how might it challenge contemporary attitudes towards suffering?
Perfect Union with God: Fr. McDermott explains the idea of perfect union with God as presented by Catherine. How does this understanding relate to our earthly experiences and our ultimate destiny in heaven?
Humility and Intellectual Pursuit: Consider Catherine’s emphasis on humility and her warning against intellectual pride. How can we cultivate humility in our pursuit of knowledge and spiritual growth?
Transformative Power of Love: Reflect on the notion that love transforms us into what we love. How does this principle manifest in our relationship with God and others?
Relevance to the Church: Fr. McDermott highlights Catherine’s love for the Church. How can her teachings inspire a deeper appreciation for the Church’s role in our spiritual journey?
Renewed Interest in Catherine’s Teachings: In light of recent translations of Catherine’s works, how might her teachings find new relevance and resonance in contemporary Catholic and Protestant communities?
This series is based on ‘Catherine of Siena’ by Fr. Thomas McDermott
Fr. Thomas McDermott, OP is Regent of Studies for the Dominican Province of St. Albert the Great and is the author of “Catherine of Siena: Spiritual Development in Her Life and Teaching” (Paulist, 2008) and “Filled with all the Fullness of God: An Introduction to Catholic Spirituality”. He obtained a doctorate in spiritual theology from the Angelicum and taught for several years at Kenrick-Glennon Seminary in St. Louis. He crrently serves as pastor at St. Vincent Ferrer, in Chicago, IL.
St. Catherine of Siena, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: March 17, 1347, Siena, Italy
Died: April 29, 1380, Rome
Nationality: Italian
Dr. Matthew Bunson and Kris McGregor discuss the life and teachings of St. Catherine of Siena. They highlight her maternal-like love and her profound spirituality, often likened to Mother Teresa’s. Pope Benedict XVI referred to her as a “spiritual mama” due to her embodiment of Christ’s love and willingness to suffer for others. They delve into St. Catherine’s spirituality, emphasizing her gift of tears, which Pope Benedict praised as a sign of profound sensitivity and tenderness.
They explore St. Catherine’s influence on various levels of society, from humble individuals to the Pope and entire republics. Despite her influence, St. Catherine remained grounded in prayer and humility, understanding the importance of detachment from sin and the virtues. Her writings, particularly “The Dialogue,” serve as practical guides to the spiritual life, emphasizing love, humility, and obedience.
St. Catherine’s pivotal role in urging Pope Gregory XI to return the papacy from Avignon to Rome, as well as her efforts to heal the Great Western Schism, are mentioned. Despite her failing health, St. Catherine continued to work tirelessly for the Church until her death, symbolizing her lifelong dedication and sacrifice.
Finally, they touch on the significance of Catherine’s relics and her enduring influence in both Rome and Siena. Dr. Bunson encourages listeners to explore St. Catherine’s writings and emulate her commitment to holiness and service to the Church.
St. Catherine’s Spiritual Maternity: How does St. Catherine’s life exemplify a maternal-like love and Christ-like compassion for others?
The Gift of Tears: Reflect on Pope Benedict XVI’s description of St. Catherine’s “gift of tears” as a sign of profound sensitivity and tenderness. How can we cultivate a similar depth of emotion in our spiritual lives?
Practical Spirituality: In what ways did St. Catherine balance her intense spiritual life with practical engagement in societal and political issues? How can we emulate this balance in our own lives?
The Dialogue as a Practical Guide: Explore the practical insights offered in St. Catherine’s “The Dialogue.” How can her teachings on detachment from sin, virtues, and love be applied in our daily lives?
Influence on Church History: Reflect on St. Catherine’s pivotal role in urging Pope Gregory XI to return the papacy to Rome. How can we, like Catherine, work to heal divisions within the Church and promote unity?
Endurance and Sacrifice: St. Catherine continued to serve the Church tirelessly despite her failing health. How does her example inspire us to persevere in our own challenges and commitments?
Legacy and Influence: Consider the enduring influence of St. Catherine’s relics and her impact on both Rome and Siena. How can we honor her legacy by deepening our devotion to Christ and serving others selflessly?
From Vatican.va, an excerpt from the teachings of Pope Benedict XVI
From the General Audience on St. Catherine of Siena
“A true and authentic spiritual family was built up around such a strong and genuine personality; people fascinated by the moral authority of this young woman with a most exalted lifestyle were at times also impressed by the mystical phenomena they witnessed, such as her frequent ecstasies. Many put themselves at Catherine’s service and above all considered it a privilege to receive spiritual guidance from her. They called her “mother” because, as her spiritual children, they drew spiritual nourishment from her. Today too the Church receives great benefit from the exercise of spiritual motherhood by so many women, lay and consecrated, who nourish souls with thoughts of God, who strengthen the people’s faith and direct Christian life towards ever loftier peaks. “Son, I say to you and call you”, Catherine wrote to one of her spiritual sons, Giovanni Sabbatini, a Carthusian, “inasmuch as I give birth to you in continuous prayers and desire in the presence of God, just as a mother gives birth to a son” (Epistolario, Lettera n. 141: To Fr Giovanni de’ Sabbatini). She would usually address the Dominican Fr Bartolomeo de Dominici with these words: “Most beloved and very dear brother and son in Christ sweet Jesus”.
Another trait of Catherine’s spirituality is linked to the gift of tears. They express an exquisite, profound sensitivity, a capacity for being moved and for tenderness. Many Saints have had the gift of tears, renewing the emotion of Jesus himself who did not hold back or hide his tears at the tomb of his friend Lazarus and at the grief of Mary and Martha or at the sight of Jerusalem during his last days on this earth. According to Catherine, the tears of Saints are mingled with the blood of Christ, of which she spoke in vibrant tones and with symbolic images that were very effective: “Remember Christ crucified, God and man….. Make your aim the Crucified Christ, hide in the wounds of the Crucified Christ and drown in the blood of the Crucified Christ” (Epistolario, Lettera n. 21: Ad uno il cui nome si tace [to one who remains anonymous]). Here we can understand why, despite her awareness of the human shortcomings of priests, Catherine always felt very great reverence for them: through the sacraments and the word they dispense the saving power of Christ’s Blood. The Sienese Saint always invited the sacred ministers, including the Pope whom she called “sweet Christ on earth”, to be faithful to their responsibilities, motivated always and only by her profound and constant love of the Church. She said before she died: “in leaving my body, truly I have consumed and given my life in the Church and for the Holy Church, which is for me a most unique grace” (Raimondo da Capua, S. Caterina da Siena, Legenda maior, n. 363). Hence we learn from St Catherine the most sublime science: to know and love Jesus Christ and his Church. In the Dialogue of Divine Providence, she describes Christ, with an unusual image, as a bridge flung between Heaven and earth. This bridge consists of three great stairways constituted by the feet, the side and the mouth of Jesus. Rising by these stairways the soul passes through the three stages of every path to sanctification: detachment from sin, the practice of the virtues and of love, sweet and loving union with God.
Dear brothers and sisters, let us learn from St Catherine to love Christ and the Church with courage, intensely and sincerely. Therefore let us make our own St Catherine’s words that we read in the Dialogue of Divine Providence at the end of the chapter that speaks of Christ as a bridge: “out of mercy you have washed us in his Blood, out of mercy you have wished to converse with creatures. O crazed with love! It did not suffice for you to take flesh, but you also wished to die!… O mercy! My heart drowns in thinking of you: for no matter where I turn to think, I find only mercy” (chapter 30, pp. 79-80).”
Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.
St. Catherine of Siena: Passion for Truth – Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor discuss St. Catherine of Siena’s life and teachings. Born in 14th-century Italy during the Black Death, she dedicated herself to helping the sick and bringing peace. St. Catherine’s mystical experiences led to profound writings, emphasizing love, humility, discernment, and reliance on God’s mercy; and aligning actions with God’s will and cautioned against seeking spiritual consolations for personal gratification. St. Catherine’s insights into the spiritual life earned her recognition as a doctor of the Church.
Discerning Hearts reflection questions for this episode:
St. Catherine’s Life and Context: How does St. Catherine’s life during the Black Death era reflect her commitment to serving others amid adversity?
Mystical Experiences and Writings: What insights can we gain from St. Catherine’s mystical encounters with God and her profound writings, such as “The Dialogue”?
Virtue of Charity and Discretion: How does St. Catherine’s emphasis on charity and discretion challenge us to prioritize love in our actions and discern God’s will in our daily lives?
Humility and Self-Knowledge: In what ways can we emulate St. Catherine’s humility and self-knowledge, acknowledging our sins and their impact on others?
Surrendering to God’s Will: How can we apply St. Catherine’s teachings on surrendering to God’s will and resisting the temptation to seek spiritual consolations for personal gratification?
The Father’s Love and Mercy: Reflecting on St. Catherine’s understanding of God’s love and mercy, how can we deepen our trust in God’s forgiveness and embrace His will with humility and love?
“She is an important figure for those who see a rediscovery of prayer as the force of renewal in the Church. Because she put her devotion to Christ first, she found herself with a spiritual mission to help restore the life and unity of Christ’s body. Some of her efforts met with a little success. But as she approached her death at the age of 33, her lifetime of effort in building up the Church seemed to be in vain. Corruption, scandal, cowardice – and most of all indifference – seemed to infect the Church even more. (For more on her life, go tohttp://www.newadvent.org/cathen/03447a.htm.) Yet she never lost hope and she persevered in prayer. This is because she understood the love and mercy of God.
She was uneducated, but in 1377, by a miracle, she learned to write. Even so she retained secretaries to whom she dictated most of her thoughts. Her master work on the spiritual life is known as the Dialogues. These are conversations between her soul and God the Father. God the Father reveals his deep love for his Son and his plan to build up the Church. One of the beautiful aspects of this conversation is the Father’s explanation for how each soul can come to know Jesus.
Christ is the bridge to the Father and we cross this bridge by allowing our hearts to be pierced by what the Lord has done for us. The passion of Christ reveals at once the truth about who God is and who we are in his sight. For her, among the greatest blocks to the spiritual life is ignorance. Knowledge of God and knowledge of self go hand in hand in progressing toward spiritual maturity. But the knowing is not simply an intellectual trip. It as the kind of knowing informed by the loving affection of a real friendship. The friendship she describes in tender terms evokes the deepest joys and sorrows all at once.
The gift of tears, so central to early Dominican spirituality, is a beautiful part of this description. She presents those holy affections as the only proper response to the great love revealed in Christ crucified. These tears move us away from sin and into the very heart of God. She describes this as a journey that begins with kissing the feet of Jesus and entering into his wounded side. For her, intimacy with the Lord is always through the Cross and informed by a profound gratitude and humility.
One other beautiful feature of her spirituality is her understanding of virtue. This understanding is not quite classical in that she goes beyond the generic definition of a virtue as a good habit. Instead, she addresses a problem that is related to life in the Church. She notices that different Christians excel at different virtues. One might have a special aptitude for the art of getting on with others and is a special source of justice in the community. Another may be especially able to enter into the heart of someone enduring great difficulty and brings to the Church a particular awareness of mercy. Still another might have a profound gift of prayer. The question she takes up is why has the Father given different gifts to different members of the Body of Christ.
In the Dialogues, the Father explains to her that He has distributed his bountiful gifts in this way so that each member of the Body of Christ must rely on all the other members and at the same time each member bears a particular responsibility to support the Body of Christ commensurate to the gifts he has been given. In other words, his has distributed his gifts in a manner that disposes us to love one another. And the Father is counting on this mutual love, this genuine fellowship. It is part of His plan that as we cross Christ the Bridge we enter into communion with Him not merely individually, but together as a family.
The family of God requires a new kind of love, a love which only God can give us. A beautiful foundation is laid for what will later be understood as a “call within a call,” that particular mission each one is entrusted with in the eternal loving plan of God. On one hand, answering this call involves some suffering – just as Mother Theresa in our own time discovered. But those who endure this would not have it any other way. There is a certain joy and fullness of life that one discovers when one generously embraces the loving plan of the Father. The possibility of this joyful fulness makes Catherine’s message to the Church dynamically attractive.
For those beginning to pray, Catherine sheds light on the importance of truth, devotion to Christ and the life of the Church. These things organically hang together in her vision of the spiritual life so that growing in prayer goes beyond the merely therapeutic: it opens up the possibility of fully thriving, of living life to the full.
Anthony Lilles, S.T.D. is an associate professor and the academic dean of Saint John’s Seminary in Camarillo as well as the academic advisor for Juan Diego House of Priestly Formation for the Archdiocese of Los Angeles. For over twenty years he served the Church in Northern Colorado where he joined and eventually served as dean of the founding faculty of Saint John Vianney Theological Seminary in Denver. Through the years, clergy, seminarians, religious and lay faithful have benefited from his lectures and retreat conferences on the Carmelite Doctors of the Church and the writings of St. Elisabeth of the Trinity.
“Stages” in the Spiritual Life – St. Catherine of Siena with Fr. Thomas McDermott O.P.
Fr. Thomas McDermott and Kris McGregor explore the stages of spiritual development as an upward spiral rather than linear progression. Fr. McDermott tells us of St. Catherine’s focus on love for God and neighbor, cautioning against becoming attached to spiritual consolations.
Perseverance through dark nights of the soul highlights the importance of pure love for God. The significance of tears in spiritual experience and the imagery of the heart of Christ are described as as a window to divine love. St. Catherine sees friendship as essential for spiritual growth, emphasizing the interconnectedness of believers.
Fr. McDermott explains St. Catherine’s interpretation of the open side of Christ’s heart as a symbol of divine love and the importance of participation in that love. He encourages listeners not to feel discouraged if they don’t fully understand St. Catherine’s teachings, but to seek spiritual guidance and persevere in their journey. They also warn against spiritual gluttony and pride, advocating for humility and seeking spiritual direction within the Church.
Discerning Hearts Reflection Questions:
Understanding Spiritual Development: How does Fr. McDermott describe the stages of spiritual development as an upward spiral rather than a linear progression?
Love for God and Neighbor: What caution does Fr. McDermott give regarding becoming attached to spiritual consolations, and what does he emphasize as the true focus of spiritual growth?
Perseverance through Dark Nights: What is the significance of persevering through dark nights of the soul in Catherine’s teaching, and what does it reveal about the nature of love for God?
Importance of Tears: How does Catherine’s teaching on tears reflect different stages of spiritual experience, and what is their significance in spiritual growth?
Imagery of the Heart of Christ: What does the imagery of the heart of Christ represent, and how does it serve as a window to divine love according to Fr. McDermott?
Emphasis on Friendship: Why does Catherine emphasize the importance of friendship in spiritual growth, and how does it relate to our relationship with God?
Participation in Divine Love: How does Catherine’s teaching emphasize the concept of participation in divine love, and what significance does this hold for believers?
Seeking Spiritual Guidance: What advice does Fr. McDermott give to listeners who may feel discouraged or confused by Catherine’s teachings, and what is the importance of spiritual direction within the Church?
This series is based on ‘Catherine of Siena’ by Fr. Thomas McDermott
Fr. Thomas McDermott, OP is Regent of Studies for the Dominican Province of St. Albert the Great and is the author of “Catherine of Siena: Spiritual Development in Her Life and Teaching” (Paulist, 2008) and “Filled with all the Fullness of God: An Introduction to Catholic Spirituality”. He obtained a doctorate in spiritual theology from the Angelicum and taught for several years at Kenrick-Glennon Seminary in St. Louis. He crrently serves as pastor at St. Vincent Ferrer, in Chicago, IL.
Extraordinary Mystical Phenomenon – The Life of St. Teresa of Avila – Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor discuss locutions and the experiences of St. Teresa of Avila. They explain that locutions, or extraordinary mystical phenomena, are more common than people realize but are unnecessary for salvation. Dr. Lilles points out that these experiences don’t necessarily reflect a person’s spiritual maturity and can be both helpful and potentially misleading. He provides examples of individuals who misinterpreted their experiences and warns against seeking such phenomena for the sake of bypassing the obedience of faith. They go into different types of locutions, emphasizing the importance of discernment and testing these experiences.
Highlighting the transformative power of genuine locutions, which bring clarity, freedom, and strength, helps us live a more aligned life with God’s will.
Discerning Hearts reflection questions for this episode:
Understanding Locutions: How would you explain the concept of locutions and their significance in Catholic spirituality?
Discernment and Spiritual Maturity: What insights does Dr. Anthony Lilles offer regarding the relationship between locutions and spiritual maturity? How does this challenge common misconceptions?
Distinguishing Genuine Experiences: Based on the discussion, how can one discern between authentic locutions and misleading experiences? What criteria or signs did the speakers mention?
Responsiveness to Divine Guidance: Reflect on the importance of being receptive to divine guidance in one’s spiritual journey. How can individuals cultivate openness to hearing God’s voice?
Role of Spiritual Direction: How does this episode highlight the significance of spiritual direction in navigating mystical experiences? What role does accountability and guidance play in discernment?
Integration with Scripture: Discuss the relationship between locutions and scriptural grounding. How can individuals align their experiences with biblical principles and teachings?
Personal Reflections on Prayer: Consider your own prayer life. Have you ever experienced moments of perceived divine inspiration? How do these experiences shape your faith and actions?
An excerpt from Chapter 25, discussed in this episode:
“It will be as well, I think, to explain these locutions of God, and to describe what the soul feels when it receives them, in order that you, my father, may understand the matter; for ever since that time of which I am speaking, when our Lord granted me that grace, it has been an ordinary occurrence until now, as will appear by what I have yet to say.
The words are very distinctly formed; but by the bodily ear they are not heard. They are, however, much more clearly understood than they would be if they were heard by the ear. It is impossible not to understand them, whatever resistance we may offer. When we wish not to hear anything in this world, we can stop our ears, or give attention to something else: so that, even if we do hear, at least we can refuse to understand. In this locution of God addressed to the soul there is no escape, for in spite of ourselves we must listen; and the understanding must apply itself so thoroughly to the comprehension of that which God wills we should hear, that it is nothing to the purpose whether we will it or not; for it is His will, Who can do all things. We should understand that His will must be done; and He reveals Himself as our true Lord, having dominion over us. I know this by much experience; for my resistance lasted nearly two years, because of the great fear I was in: and even now I resist occasionally; but it is of no use.
I should like to explain the delusions which may happen here, though he who has had much experience will run little or no risk, I think; but the experience must be great. I should like to explain also how those locutions which come from the Good Spirit differ from those which come from an evil spirit; and, further, how they may be but an apprehension of the understanding,—for that is possible,—or even words which the mind addressed to itself. I do not know if it be so but even this very day I thought it possible. I know by experience in many ways, when these locutions come from God. I have been told things two or three years beforehand, which have all come to pass; and in none of them have I been hitherto deceived. There are also other things in which the Spirit of God may be clearly traced, as I shall relate by and by.
It seems to me that a person commending a matter to God with great love and earnestness may think that he hears in some way or other whether his prayer will be granted or not, and this is quite possible; but he who has heard the divine locution will see clearly enough what this is, because there is a great difference between the two. If it be anything which the understanding has fashioned, however cunningly it may have done so, he sees that it is the understanding which has arranged that locution, and that it is speaking of itself. This is nothing else but a word uttered by one, and listened to by another: in that case, the understanding will see that it has not been listening only, but also forming the words; and the words it forms are something indistinct, fantastic, and not clear like the divine locutions. It is in our power to turn away our attention from these locutions of our own, just as we can be silent when we are speaking; but, with respect to the former, that cannot be done.”
Anthony Lilles, S.T.D. is an associate professor and the academic dean of Saint John’s Seminary in Camarillo as well as the academic advisor for Juan Diego House of Priestly Formation for the Archdiocese of Los Angeles. For over twenty years he served the Church in Northern Colorado where he joined and eventually served as dean of the founding faculty of Saint John Vianney Theological Seminary in Denver. Through the years, clergy, seminarians, religious and lay faithful have benefited from his lectures and retreat conferences on the Carmelite Doctors of the Church and the writings of St. Elisabeth of the Trinity.
St. Anselm, Part 2 – The Doctors of the Church with Dr. Matthew Bunson
Born: 1033, Aosta, Italy
Died: April 21, 1109, Canterbury, United Kingdom
Full name: Anselmo d’Aosta
Books: Proslogion, More
Dr. Matthew Bunson and Kris McGregor continue their look into the life and teachings of St. Anselm. They explore his background, his time as Archbishop of Canterbury, and his significant contributions to theology.
St. Anselm’s understanding of faith seeking understanding and his integration of faith and reason are highlighted, particularly through his ontological argument for the existence of God.
Discerning Hearts Reflection Questions
St. Anselm’s Contributions and Titles: How did St. Anselm’s diverse titles and travels reflect his significance and influence within the Church during the Middle Ages?
Anselm’s Spirituality and Humility: In what ways did spirituality and humility shape St. Anselm’s approach to theology and leadership within the Church?
Challenges and Struggles in Anselm’s Early Life: How did the challenges faced by St. Anselm in his early life, particularly in relation to familial expectations and his pursuit of religious vocation, shape his spiritual journey?
Anselm’s Leadership and the Feudal Context: Reflect on the leadership qualities exhibited by St. Anselm during his time as an Abbott and later as Archbishop of Canterbury, and how he navigated the complexities of church-state relations in the feudal context of his era.
The Investiture Controversy and Church-State Relations: How did the investiture controversy shape the relationship between ecclesiastical and secular authorities during St. Anselm’s time, and what insights does his example offer for addressing similar challenges today?
St. Anselm’s Legacy and Influence: Reflect on the enduring legacy of St. Anselm’s writings and teachings within the Catholic Church, and how his life and work continue to inspire believers to deepen their understanding of faith, reason, and spirituality.
“Anselm immediately became involved in a strenuous struggle for the Church’s freedom, valiantly supporting the independence of the spiritual power from the temporal. Anselm defended the Church from undue interference by political authorities, especially King William Rufus and Henry I, finding encouragement and support in the Roman Pontiff to whom he always showed courageous and cordial adherence. In 1103, this fidelity even cost him the bitterness of exile from his See of Canterbury. Moreover, it was only in 1106, when King Henry I renounced his right to the conferral of ecclesiastical offices, as well as to the collection of taxes and the confiscation of Church properties, that Anselm could return to England, where he was festively welcomed by the clergy and the people. Thus the long battle he had fought with the weapons of perseverance, pride and goodness ended happily. This holy Archbishop, who roused such deep admiration around him wherever he went, dedicated the last years of his life to the moral formation of the clergy and to intellectual research into theological topics. He died on 21 April 1109, accompanied by the words of the Gospel proclaimed in Holy Mass on that day: “You are those who have continued with me in my trials; as my Father appointed a kingdom for me, so do I appoint for you that you may eat and drink at my table in my kingdom…” (Lk 22: 28-30). So it was that the dream of the mysterious banquet he had had as a small boy, at the very beginning of his spiritual journey, found fulfilment. Jesus, who had invited him to sit at his table, welcomed Anselm upon his death into the eternal Kingdom of the Father.
“I pray, O God, to know you, to love you, that I may rejoice in you. And if I cannot attain to full joy in this life may I at least advance from day to day, until that joy shall come to the full” (Proslogion, chapter 14). This prayer enables us to understand the mystical soul of this great Saint of the Middle Ages, the founder of scholastic theology, to whom Christian tradition has given the title: “Magnificent Doctor”, because he fostered an intense desire to deepen his knowledge of the divine Mysteries but in the full awareness that the quest for God is never ending, at least on this earth. The clarity and logical rigour of his thought always aimed at “raising the mind to contemplation of God” (ibid., Proemium). He states clearly that whoever intends to study theology cannot rely on his intelligence alone but must cultivate at the same time a profound experience of faith. The theologian’s activity, according to St Anselm, thus develops in three stages: faith, a gift God freely offers, to be received with humility; experience, which consists in incarnating God’s word in one’s own daily life; and therefore true knowledge, which is never the fruit of ascetic reasoning but rather of contemplative intuition. In this regard his famous words remain more useful than ever, even today, for healthy theological research and for anyone who wishes to deepen his knowledge of the truths of faith: “I do not endeavour, O Lord, to penetrate your sublimity, for in no wise do I compare my understanding with that; but I long to understand in some degree your truth, which my heart believes and loves. For I do not seek to understand that I may believe, but I believe in order to understand. For this also I believe, that unless I believed, I should not understand” (ibid., 1).
Dear brothers and sisters, may the love of the truth and the constant thirst for God that marked St Anselm’s entire existence be an incentive to every Christian to seek tirelessly an ever more intimate union with Christ, the Way, the Truth and the Life. In addition, may the zeal full of courage that distinguished his pastoral action and occasionally brought him misunderstanding, sorrow and even exile be an encouragement for Pastors, for consecrated people and for all the faithful to love Christ’s Church, to pray, to work and to suffer for her, without ever abandoning or betraying her. May the Virgin Mother of God, for whom St Anselm had a tender, filial devotion, obtain this grace for us. “Mary, it is you whom my heart yearns to love”, St Anselm wrote, “it is you whom my tongue ardently desires to praise”.”
Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.
St. Anselm, Part 1 – The Doctors of the Church with Dr. Matthew Bunson
Born: 1033, Aosta, Italy
Died: April 21, 1109, Canterbury, United Kingdom
Full name: Anselmo d’Aosta
Books: Proslogion, More
Dr. Matthew Bunson and Kris McGregor delve into the life and significance of St. Anselm of Canterbury, a pivotal figure in the Middle Ages and a doctor of the church. They explore St. Anselm’s diverse titles and his impactful contributions to theology, including his formulation of the ontological argument for God’s existence and his examination of the atonement.
St. Anselm’s profound spirituality and humility are emphasized, along with his early struggles with familial expectations before finding his vocation as a Benedictine monk. Dr. Bunson touches on the feudal and political context of Anselm’s time: the challenges faced by religious leaders like St. Anselm in navigating the complexities of church-state relations, particularly the investiture controversy. St. Anselm’s role as an Abbott and later as Archbishop of Canterbury; in addition to his leadership in both spiritual and secular realms, shaping the church’s trajectory during a pivotal era.
Discerning Hearts Reflection Questions
St. Anselm’s Contributions and Titles: How do St. Anselm’s diverse titles and travels reflect his significance and influence within the Church during the Middle Ages?
Anselm’s Spirituality and Humility: Consider the role of spirituality and humility in St. Anselm’s life and work. How did these qualities shape his approach to theology and leadership within the Church?
Challenges and Struggles in Anselm’s Early Life: Reflect on the challenges faced by St. Anselm in his early life, particularly in relation to familial expectations and his pursuit of religious vocation. How did these struggles shape his spiritual journey?
Anselm’s Leadership and the Feudal Context: Reflect on the leadership qualities exhibited by St. Anselm during his time as an Abbott and later as Archbishop of Canterbury. How did he navigate the complexities of church-state relations in the feudal context of his era?
The Investiture Controversy and Church-State Relations: Reflect on the investiture controversy and its implications for the Church during St. Anselm’s time. How did this conflict shape the relationship between ecclesiastical and secular authorities?
St. Anselm’s Legacy and Influence: Reflect on the enduring legacy of St. Anselm’s writings and teachings within the Catholic Church. How do his philosophical and theological contributions continue to resonate with believers today?
“He is also known as Anselm of Bec and Anselm of Canterbury because of the cities with which he was associated. Who is this figure to whom three places, distant from one another and located in three different nations Italy, France, England feel particularly bound? A monk with an intense spiritual life, an excellent teacher of the young, a theologian with an extraordinary capacity for speculation, a wise man of governance and an intransigent defender of libertas Ecclesiae, of the Church’s freedom, Anselm is one of the eminent figures of the Middle Ages who was able to harmonize all these qualities, thanks to the profound mystical experience that always guided his thought and his action.
St Anselm was born in 1033 (or at the beginning of 1034) in Aosta, the first child of a noble family. His father was a coarse man dedicated to the pleasures of life who squandered his possessions. On the other hand, Anselm’s mother was a profoundly religious woman of high moral standing (cf. Eadmer, Vita Sancti Anselmi, PL 159, col. 49). It was she, his mother, who saw to the first human and religious formation of her son whom she subsequently entrusted to the Benedictines at a priory in Aosta. Anselm, who since childhood as his biographer recounts imagined that the good Lord dwelled among the towering, snow-capped peaks of the Alps, dreamed one night that he had been invited to this splendid kingdom by God himself, who had a long and affable conversation with him and then gave him to eat “a very white bread roll” (ibid., col. 51). This dream left him with the conviction that he was called to carry out a lofty mission. At the age of 15, he asked to be admitted to the Benedictine Order but his father brought the full force of his authority to bear against him and did not even give way when his son, seriously ill and feeling close to death, begged for the religious habit as a supreme comfort. After his recovery and the premature death of his mother, Anselm went through a period of moral dissipation. He neglected his studies and, consumed by earthly passions, grew deaf to God’s call. He left home and began to wander through France in search of new experiences. Three years later, having arrived in Normandy, he went to the Benedictine Abbey of Bec, attracted by the fame of Lanfranc of Pavia, the Prior. For him this was a providential meeting, crucial to the rest of his life. Under Lanfranc’s guidance Anselm energetically resumed his studies and it was not long before he became not only the favourite pupil but also the teacher’s confidante. His monastic vocation was rekindled and, after an attentive evaluation, at the age of 27 he entered the monastic order and was ordained a priest. Ascesis and study unfolded new horizons before him, enabling him to rediscover at a far higher level the same familiarity with God which he had had as a child.
When Lanfranc became Abbot of Caen in 1063, Anselm, after barely three years of monastic life, was named Prior of the Monastery of Bec and teacher of the cloister school, showing his gifts as a refined educator. He was not keen on authoritarian methods; he compared young people to small plants that develop better if they are not enclosed in greenhouses and granted them a “healthy” freedom. He was very demanding with himself and with others in monastic observance, but rather than imposing his discipline he strove to have it followed by persuasion. Upon the death of Abbot Herluin, the founder of the Abbey of Bec, Anselm was unanimously elected to succeed him; it was February 1079. In the meantime numerous monks had been summoned to Canterbury to bring to their brethren on the other side of the Channel the renewal that was being brought about on the continent. Their work was so well received that Lanfranc of Pavia, Abbot of Caen, became the new Archbishop of Canterbury. He asked Anselm to spend a certain period with him in order to instruct the monks and to help him in the difficult plight in which his ecclesiastical community had been left after the Norman conquest. Anselm’s stay turned out to be very fruitful; he won such popularity and esteem that when Lanfranc died he was chosen to succeed him in the archiepiscopal See of Canterbury. He received his solemn episcopal consecration in December 1093.”
Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.
The Nature of Spiritual Direction – The Life of St. Teresa of Avila – Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor delve into the topic of spiritual direction, using insights from the experiences of St. Teresa of Avila. The significance of spiritual guidance and the challenges that can arise when seeking direction for one’s spiritual life, the importance of deep listening and discernment in spiritual direction, all highlighting the need for directors to recognize the work of the Holy Spirit in individuals’ lives.
Through the example of St. Teresa of Avila, they illustrate how effective spiritual direction can lead to greater spiritual freedom and growth, and provide practical advice for those seeking spiritual guidance.
Discerning Hearts reflection questions for this episode:
Understanding Spiritual Direction: How does this episode deepen your understanding of the role of spiritual direction in the Catholic faith?
Importance of Deep Listening: Reflect on the significance of deep listening in the context of spiritual direction. How can deep listening enhance the effectiveness of spiritual guidance?
Recognizing the Work of the Holy Spirit: Discuss the importance of recognizing the work of the Holy Spirit in individuals’ lives during spiritual direction. How can spiritual directors cultivate the ability to discern the movements of the Holy Spirit?
Learning from Saint Teresa of Avila: What insights can we glean from the experiences of Saint Teresa of Avila regarding spiritual direction? How does her journey exemplify the principles discussed in the podcast?
Seeking Spiritual Guidance: Reflect on the practical advice provided in the episode for those seeking spiritual guidance. How can individuals discern the right spiritual director or resources for their spiritual journey?
Fostering Spiritual Freedom and Growth: Explore how effective spiritual direction can lead to greater spiritual freedom and growth. How does this align with your own experiences or aspirations in your spiritual life?
Utilizing Online Resources: Consider the role of online resources like Discerning Hearts in providing spiritual guidance. How can these resources complement traditional forms of spiritual direction in today’s digital age?
Application in Personal Spiritual Life: Reflect on how the insights shared in the podcast can be applied to your own spiritual life. What steps can you take to deepen your spiritual journey and seek guidance in your relationship with God?
An excerpt from Chapter 23, discussed in this episode:
“But if I was a little distracted, I began to be afraid, and to imagine that perhaps it was Satan that suspended my understanding, making me think it to be good, in order to withdraw me from mental prayer, hinder my meditation on the Passion, and debar me the use of my understanding: this seemed to me, who did not comprehend the matter, to be a grievous loss but, as His Majesty was pleased to give me light to offend Him no more, and to understand how much I owed Him, this fear so grew upon me, that it made me seek diligently for spiritual persons with whom I might treat of my state. I had already heard of some; for the Fathers of the Society of Jesus had come hither; and I, though I knew none of them, was greatly attracted by them, merely because I had heard of their way of life and of prayer; but I did not think myself fit to speak to them, or strong enough to obey them; and this made me still more afraid; for to converse with them, and remain what I was, seemed to me somewhat rude.
I spent some time in this state, till, after much inward contention and fear, I determined to confer with some spiritual person, to ask him to tell me what that method of prayer was which I was using, and to show me whether I was in error. I was also resolved to do everything I could not to offend God; for the want of courage of which I was conscious, as I said before, made me so timid. Was there ever delusion so great as mine, O my God, when I withdrew from good in order to become good! The devil must lay much stress on this in the beginning of a course of virtue; for I could not overcome my repugnance. He knows that the whole relief of the soul consists in conferring with the friends of God. Hence it was that no time was fixed in which I should resolve to do this. I waited to grow better first, as I did before when I ceased to pray,—and perhaps I never should have become better; for I had now sunk so deeply into the petty ways of an evil habit,—I could not convince myself that they were wrong,—that I needed the help of others, who should hold out a hand to raise me up. Blessed be Thou, O Lord!—for the first hand outstretched to me was Thine.
When I saw that my fear was going so far, it struck me—because I was making progress in prayer—that this must be a great blessing, or a very great evil; for I understood perfectly that what had happened was something supernatural, because at times I was unable to withstand it; to have it when I would was also impossible. I thought to myself that there was no help for it, but in keeping my conscience pure, avoiding every occasion even of venial sins; for if it was the work of the Spirit of God, the gain was clear; and if the work of Satan, so long as I strove to please, and did not offend, our Lord, Satan could do me little harm; on the contrary, he must lose in the struggle. Determined on this course, and always praying God to help me, striving also after purity of conscience for some days, I saw that my soul had not strength to go forth alone to a perfection so great. I had certain attachments to trifles, which, though not very wrong in themselves, were yet enough to ruin all.”
Anthony Lilles, S.T.D. is an associate professor and the academic dean of Saint John’s Seminary in Camarillo as well as the academic advisor for Juan Diego House of Priestly Formation for the Archdiocese of Los Angeles. For over twenty years he served the Church in Northern Colorado where he joined and eventually served as dean of the founding faculty of Saint John Vianney Theological Seminary in Denver. Through the years, clergy, seminarians, religious and lay faithful have benefited from his lectures and retreat conferences on the Carmelite Doctors of the Church and the writings of St. Elisabeth of the Trinity.
Discerning Hearts Reflection Questions