“Christ asks for a home in your soul, where he can be at rest with you, where he can talk easily to you, where you and he, alone together, can laugh and be silent and be delighted with one another.“
Commentary: Houselander’s vision of Christ seeking a “home” in our souls is a beautiful and intimate portrayal of His desire for closeness with us. This isn’t a distant or formal relationship; instead, she describes a place where Christ can rest, talk, laugh, and simply be with us. This invitation to create a “home” for Christ within our hearts is about nurturing a familiar, joyful, and personal connection with Him. Through this image, Houselander encourages us to make space in our lives where we can freely enjoy His presence.
Personal Reflection: Reflect on your inner life. How can you make it a welcoming place where Christ feels truly at home? Consider setting aside a moment today to simply “be” with Him, enjoying His presence without any formal prayers or requests.
Houselander quote from: Caryll Houselander, Thomas Hoffman (2000). “A Child in Winter: Advent, Christmas and Epiphany with Caryll Houselander”, Rowman & Littlefield
Contemplative Faith: Certitude in Darkness – St. John of the Cross: Master of Contemplation with Fr. Donald Haggerty
Fr. Haggerty and Kris McGregor discuss the interconnectedness of saints, using examples like St. Thérèse of Lisieux, who embraced St. John’s teachings, influencing others like St. Teresa of Calcutta. Pope St. John Paul II’s deep engagement with St. John’s work, particularly his doctoral dissertation on the experiential impact of faith, which explores how deeper prayer transforms our understanding of God’s presence and our relationship with Him.
Contemplative prayer leads to greater certitude in faith, even as it brings “darkness” to the intellect, requiring trust in God’s unseen presence. This shift often involves a loss of emotional consolations or insights but marks an entry into the mystery of God’s indwelling presence. He encourages integrating scripture into prayer to listen to God’s timeless word personally. As prayer life matures, it becomes simpler yet more profound, as seen in devotions like the Rosary.
The journey of contemplation, marked by silence, trust, and receptivity, deepens our love and union with God, transforming both prayer and life itself.
Discerning Hearts Reflection Questions
1. The Influence of Saints: How do the lives and teachings of saints inspire and shape your own spiritual journey?
2. Trust in God’s Presence: In moments of silence or spiritual “darkness,” how do you deepen your trust in God’s unseen presence?
3. Scripture as Living Word: How can you integrate scripture into your prayer life to hear God speaking personally to you?
4. Simplicity in Prayer: As you grow in faith, how can you embrace simplicity and childlike trust in your prayer practices?
5. Transition in Spiritual Life: How do you respond to changes in your prayer experience, such as the loss of emotional consolations or vivid insights?
6. Certitude vs. Clarity: How does your faith sustain you when certainty in God’s presence doesn’t bring intellectual or emotional clarity?
7. Role of Contemplative Prayer: How does contemplative prayer deepen your awareness of God’s indwelling presence in your life?
An excerpt from St. John of the Cross: Master of Contemplation
“What can be the reason for this experience in prayer? Saint John of the Cross affirms that supernatural faith, inasmuch as it places us in an immediate contact with God, affects the intellect in a strangely painful way with the onset of contemplative graces. The truths of revelation that the intellect embraces in faith now seem to surpass comprehension in a manner unlike any previous experience in prayer. A deeper understanding of theological faith can explain why this occurs. It is inadequate to conceive of our faith as simply an assent by our mind to truths that are then held securely with personal conviction. This is not at all the full picture. On a very personal level, in our relations with God himself, faith is a kind of real conduit into the actual mystery of God. As a theological virtue, it unites the intellect quite directly and immediately to the mystery of God. The effect of this union, depending on a soul’s closeness to God, is to stretch the intellect beyond what it can assimilate in its natural capacity. The result in the time of interior prayer is a painful experience of obscurity within the intellect toward the God of ultimate mystery known personally in faith. This is not an experience of dark doubts about God. Rather, it is as though a light has begun to shine too brightly, preventing our eyes from seeing what is there in front of us. The closer we approach the light of God, the more his presence blinds us. The ordinary act of comprehension in regard to natural objects of knowledge does not function in this way. But when the knowledge is of God himself in his immediate personal presence to the soul, the consequence is vastly different.”
Haggerty, Donald. Saint John of the Cross: Master of Contemplation (pp. 67-68). Ignatius Press. Kindle Edition.
Day 1 – St. John of the Cross Contemplative Novena – Discerning Hearts Catholic Podcast
St. John of the Cross you have said:
What, more do you want, 0 soul! And what else do you search for outside, when within yourself you possess your riches, delights, satisfactions, fullness, and kingdom -your Beloved whom you desire and seek? Be joyful and gladdened in your interior recollection with Him, for you have Him so close to you. Desire Him there, adore Him there. Do not go in pursuit of Him outside yourself. You will only become distracted and wearied thereby, and you shall not find Him, nor enjoy Him more securely, nor sooner, nor more intimately than by seeking Him within you.
Spiritual Canticle, I.8; Kavanaugh & Rodriguez, 1973; p. 419
Prayer for Peace from St. John of the Cross
O Blessed Jesus, grant me stillness of soul in You. Let Your mighty calmness reign in me. Rule me, O King of gentleness, King of peace. Give me control, control over my words, thoughts and actions. From all irritability, want of meekness, want of gentleness, O dear Lord, deliver me. By Your own deep patience give me patience, stillness of soul in You. Make me in this, and in all, more and more like You. Amen.
Lord God, you gave Saint John of the Cross
the grace of complete self-denial
and an ardent love for the cross of Christ.
Grant that by following always in his footsteps
we may come to the eternal vision of your glory.And through his intercession, if it be in accord with your holy will,
Grant the petition we bring before you in this novena.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.
To prevent his disciples from asking the time of his coming, Christ said: About that hour no one knows, neither the angels nor the Son. It is not for you to know times or moments. He has kept those things hidden so that we may keep watch, each of us thinking that he will come in our own day. If he had revealed the time of his coming, his coming would have lost its savour: it would no longer be an object of yearning for the nations and the age in which it will be revealed. He promised that he would come but did not say when he would come, and so all generations and ages await him eagerly.
Though the Lord has established the signs of his coming, the time of their fulfilment has not been plainly revealed. These signs have come and gone with a multiplicity of change; more than that, they are still present. His final coming is like his first. As holy men and prophets waited for him, thinking that he would reveal himself in their own day, so today each of the faithful longs to welcome him in his own day, because Christ has not made plain the day of his coming.
He has not made it plain for this reason especially, that no one may think that he whose power and dominion rule all numbers and times is ruled by fate and time. He described the signs of his coming; how could what he has himself decided be hidden from him? Therefore, he used these words to increase respect for the signs of his coming, so that from that day forward all generations and ages might think that he would come again in their own day.
Keep watch; when the body is asleep nature takes control of us, and what is done is not done by our will but by force, by the impulse of nature. When deep listlessness takes possession of the soul, for example, faint-heartedness or melancholy, the enemy overpowers it and makes it do what it does not will. The force of nature, the enemy of the soul, is in control.
When the Lord commanded us to be vigilant, he meant vigilance in both parts of man: in the body, against the tendency to sleep; in the soul, against lethargy and timidity. As Scripture says: Wake up, you just, and I have risen, and am still with you; and again, Do not lose heart. Therefore, having this ministry, we do not lose heart.
AR#4 – Advent Reflections with Deacon James Keating, Ph.D.
Human beings are called by God, to find their fulfillment patiently, to a life of cultivating virtue. We don’t become saints immediately; we don’t even grow in disdain of our sins immediately. For we are so attached to them, and the immediacy of pleasure that they give us, that it takes time for us to disconnect from that pleasure, and to cultivate a new love, for the only pleasure that lasts, God sharing His own happiness with us. This Advent lets ask the Lord to open our hearts more deeply so that we can receive this happiness from Him. And in so receiving it, be healed of our impatience. For what is being given, and what is coming to us, is more than we could ever imagine.
Deacon James Keating, Ph.D., is a professor of Spiritual Theology and serves as a spiritual director at Kenrick Glennon Seminary in St. Louis, MO.
O Immaculate Virgin, Mother of God, and my mother,
from the sublime heights of your dignity
turn your merciful eyes upon me while I,
full of confidence in your bounty
and keeping in mind your Immaculate conception
and fully conscious of your power,
beg of you to come to our aid
and ask your Divine Son to grant the favor
we earnestly seek in this novena,
if it be beneficial for our immortal souls
and the souls for whom we pray.
Amen.
(State your intention here…)
O Mary of the Immaculate Conception,
Mother of Christ,
you had influence with your Divine Son while upon this earth;
you have the same influence now in heaven.
Pray for us
and obtain for us from him
the granting of my petition if it be the Divine Will.
For the complete 9 day novena visit the Discerning Hearts:
En el nombre del Padre, del Hijo y del Espíritu Santo. Amén.
“Señor mío, Jesucristo, Dios y Hombre verdadero, creador y redentor mío, por ser vos quien sois, y porque os amo sobre todas las cosas, me pesa de todo corazón haberos ofendido.
Propongo enmendarme y confesarme a su tiempo y ofrezco cuanto hiciere en satisfacción de mis pecados, y confío por vuestra bondad y misericordia infinita, que me perdonaréis y me daréis gracia para nunca más pecar. Así lo espero por intercesión de mi Madre, nuestra Señora la Virgen de Guadalupe. Amén”.
Tercer día
¡Oh Santísima Virgen María de Guadalupe! ¡Qué puedo creer al verte cercada de los rayos del sol, sino que estás íntimamente unida al Sol de la Divinidad, que no hay en tu casa ninguna cosa que no sea luz, que no sea gracia y que no sea santidad!
¡Qué puedo creer sino que estás anegada en el piélago de las divinas perfecciones y atributos, y que Dios te tiene siempre en su Corazón! Sea para bien, Señora, tan alta felicidad.
Yo, entre tanto, arrebatado del gozo que ello me causa, me presento delante del trono de tu soberanía, suplicándote te dignes enviar uno de tus ardientes rayos hacia mi corazón: ilumina con su luz mi entendimiento; enciende con su luz mi voluntad; haz que acabe yo de persuadirme de que vivo engañado todo el tiempo que no empleo en amarte ti y en amar a mi Dios: haz que acabe de persuadirme que me engaño miserablemente cuando amo alguna cosa que no sea mi Dios y cuando no te amo a Ti por Dios. Amén.
Padre Nuestro
Padre nuestro, que estás en el cielo, santificado sea tu nombre, venga a nosotros tu reino, hágase tu voluntad, en la tierra como en el cielo. Danos hoy nuestro pan de cada día, perdona nuestras ofensas, como también nosotros perdonamos a los que nos ofenden. No nos dejes caer en la tentación, y líbranos del mal. Amén
Ave Maria
Dios te Salve, María, llena eres de gracia, el Señor está contigo. Bendita tú eres entre todas las mujeres y bendito es el fruto de tu vientre, Jesús. Santa María, Madre de Dios, ruega por nosotros pecadores, ahora y en la hora de nuestra muerte. Amén
Gloria
Gloria al Padre y al Hijo y al Espíritu Santo. Como era en el principio ahora y siempre, por los siglos de los siglos. Amén
Nuestra Señora de Guadalupe, ruega por nosotros. Amén
En el nombre del Padre, del Hijo y del Espíritu Santo. Amén
Mother of God, your ribboned sash identified you as a pregnant woman, a woman who bore the Christ Child to a world in darkness and who through two millennia has borne the light and love of Christ to a world that has largely rejected Him.
May the love of your Son awaken a hymn of thanksgiving and praise in all pregnant mothers, as happened long ago in the home of Elizabeth and Zechariah.
Our Father …
“Every ordinary thing in your life is a word of God’s love: your home, your work, the clothes you wear, the air you breathe, the food you eat…. the flowers under your feet are the courtesy of God’s heart flung down on You! All these things say one thing only: “See how I love you.”
Commentary: Caryll Houselander encourages us to see every element of daily life as a tangible expression of God’s love. From the air we breathe to the food we eat and even the flowers on our path, these simple things are “words” spoken by God to remind us of His love and care. By viewing ordinary life through this lens, we begin to recognize the divine presence in all things, each moment filled with grace and meaning. For Houselander, these small blessings are like “courtesies” from God, each whispering, “See how I love you.”
Personal Reflection: Take a moment today to notice the ordinary blessings around you. How does recognizing these simple gifts as signs of God’s love change your outlook on daily life?
Houselander quote from: Caryll Houselander, Thomas Hoffman (2000). “A Child in Winter: Advent, Christmas and Epiphany with Caryll Houselander”, p.38, Rowman & Littlefield
St. John Damascene, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: 676 AD, Damascus, Syria
Died: December 4, 749 AD, Mar Saba, Jordan
Dr. Matthew Bunson and Kris McGregor continue exploring the life and contributions of St. John Damascene and his role in the defense of sacred icons during the Byzantine Empire’s iconoclastic controversies. St. John’s theological insights on the veneration of images, emphasizing the distinction between worship (latria) due to God alone and veneration (dulia) offered to saints and holy images as reminders of divine truths. St. John defended the sacredness of matter, rooted in the Incarnation, and argued that icons served as tangible connections to the divine, much like family photographs evoke deep personal memories. His work helped preserve the Church’s understanding of creation’s goodness and the role of art in theological expression.
The episode also delves into St. John’s influence on Marian doctrine, notably his title as the “Doctor of the Assumption.” His writings laid the foundation for the dogma of the Assumption defined in 1950, emphasizing Mary’s unique role as Theotokos (God-bearer) and her assumption as a reflection of her purity and divine mission. St. John’s broader legacy as a poet, theologian, and champion of Christian art, whose insights remain relevant for understanding the interplay between faith, art, and devotion. His contributions, translated into various languages, continue to resonate universally, reflecting the timeless and inclusive nature of the Church’s teachings.
Discerning Hearts Reflection Questions
The Role of Sacred Art in Faith: How do icons and sacred images deepen your understanding and experience of God’s presence in creation?
Veneration vs. Worship: How can you better explain the distinction between veneration of saints and worship of God to those unfamiliar with Catholic teaching?
Theology of Creation and Incarnation: In what ways does recognizing the goodness of matter enhance your appreciation of Christ’s Incarnation and the sacraments?
Marian Devotion and Christology: How does reflecting on Mary’s role as Theotokos help you grow closer to Jesus and understand His divine mission?
Memory and Holiness: How can sacred art or practices of remembrance inspire you to follow the example of saints in your daily life?
Faith Amid Controversy: How can the courage of figures like St. John Damascene inspire you to stand firm in defending your faith traditions in the face of challenges?
Unity of Truth and Beauty: How does the universality of sacred art and theology affirm your belief in the Church’s mission to reach all cultures and generations?
“St. John Damascene extends these fundamental ideas to the veneration of the relics of Saints, on the basis of the conviction that the Christian Saints, having become partakers of the Resurrection of Christ, cannot be considered simply “dead”. Numbering, for example, those whose relics or images are worthy of veneration, John states in his third discourse in defence of images: “First of all (let us venerate) those among whom God reposed, he alone Holy, who reposes among the Saints (cf. Is 57: 15), such as the Mother of God and all the Saints. These are those who, as far as possible, have made themselves similar to God by their own will; and by God’s presence in them, and his help, they are really called gods (cf. Ps 82[81]: 6), not by their nature, but by contingency, just as the red-hot iron is called fire, not by its nature, but by contingency and its participation in the fire. He says in fact : you shall be holy, because I am Holy (cf. Lv 19: 2)” (III, 33, col. 1352 a). After a series of references of this kind, John Damascene was able serenely to deduce: “God, who is good, and greater than any goodness, was not content with the contemplation of himself, but desired that there should be beings benefited by him, who might share in his goodness: therefore he created from nothing all things, visible and invisible, including man, a reality visible and invisible. And he created him envisaging him and creating him as a being capable of thought (ennoema ergon), enriched with the word (logo[i] sympleroumenon), and orientated towards the spirit (pneumati teleioumenon)” (II, 2, pg 94, col. 865a). And to clarify this thought further, he adds: “We must allow ourselves to be filled with wonder (thaumazein) at all the works of Providence (tes pronoias erga), to accept and praise them all, overcoming any temptation to identify in them aspects which to many may seem unjust or iniquitous, (adika), and admitting instead that the project of God (pronoia) goes beyond man’s capacity to know or to understand (agnoston kai akatalepton), while on the contrary only he may know our thoughts, our actions, and even our future” (ii, 29, pg 94, col. 964c). Plato had in fact already said that all philosophy begins with wonder. Our faith, too, begins with wonder at the very fact of the Creation, and at the beauty of God who makes himself visible.The optimism of the contemplation of nature (physike theoria), of seeing in the visible creation the good, the beautiful, the true, this Christian optimism, is not ingenuous: it takes account of the wound inflicted on human nature by the freedom of choice desired by God and misused by man, with all the consequences of widespread discord which have derived from it. From this derives the need, clearly perceived by John Damascene, that nature, in which the goodness and beauty of God are reflected, wounded by our fault, “should be strengthened and renewed” by the descent of the Son of God in the flesh, after God had tried in many ways and on many occasions, to show that he had created man so that he might exist not only in “being”, but also in “well-being” (cf. The Orthodox Faith, II, 1, pg 94, col. 981). With passionate eagerness John explains: “It was necessary for nature to be strengthened and renewed, and for the path of virtue to be indicated and effectively taught (didachthenai aretes hodòn), the path that leads away from corruption and towards eternal life…. So there appeared on the horizon of history the great sea of love that God bears towards man (philanthropias pelagos)”…. It is a fine expression. We see on one side the beauty of Creation, and on the other the destruction wrought by the fault of man. But we see in the Son of God, who descends to renew nature, the sea of love that God has for man. John Damascene continues: “he himself, the Creator and the Lord, fought for his Creation, transmitting to it his teaching by example…. And so the Son of God, while still remaining in the form of God, lowered the skies and descended… to his servants… achieving the newest thing of all, the only thing really new under the sun, through which he manifested the infinite power of God” (III, 1, pg 94, col. 981c-984b).
We may imagine the comfort and joy which these words, so rich in fascinating images, poured into the hearts of the faithful. We listen to them today, sharing the same feelings with the Christians of those far-off days: God desires to repose in us, he wishes to renew nature through our conversion, he wants to allow us to share in his divinity. May the Lord help us to make these words the substance of our lives.”
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.
