SJC6 – Intense Certitude of Love – St. John of the Cross: Master of Contemplation with Fr. Donald Haggerty – Discerning Hearts Podcast
In this series Fr. Donald Haggerty and Kris McGregor discuss the depths of prayer as explored by St. John of the Cross, the Mystical Doctor of the Church. In this episode, they continue their conversation on that which leads to the experience of the Dark Nights often associated with St. John of the Cross
An excerpt from St. John of the Cross: Master of Contemplation
The initial insecurity of a darkened experience in faith, advancing by unknowing, surely requires some adjustment and an assimilation. However, the insecurity need not continue interminably. The deliberate refusal of satisfaction for the intellect in prayer may be for a certain period of purification a radical austerity for the intellect. But the result in time can be to sense a door opening into a purer encounter with God himself. He who is infinite mystery in his being must be approached in the unknown truth of his infinitude as Someone known and loved. Intensity of faith accompanies the more intense love that unites us personally to God. As heard earlier in this chapter and worth repeating: “Only by means of faith, in divine light exceeding all understanding, does God manifest himself to the soul. The greater one’s faith, the closer is one’s union with God” (AMC 2.9.1). A pure, naked faith will come to know the presence of God in a more intense certitude of love. Every other sense of understanding God must be subjugated in prayer to the truth of God as the exceedingly Almighty One who is loved. In the following passage, Saint John of the Cross insists on the vigor of an intense desire needed for the pursuit of God precisely when our intellect in faith is submerged in an incomprehension of God’s ultimate mystery. This longer quotation conveys how narrow and serious is the road into the night of contemplation where a blessed contact with God awaits the depths of a soul in its prayer.
Haggerty, Donald. Saint John of the Cross: Master of Contemplation (pp. 78-79). Ignatius Press. Kindle Edition.
Episode 31 Vatican II – Gaudium et Spes pt. 8 – Why it Matters: An Exploration of Faith with Archbishop George Lucas
In this episode with Archbishop Lucas, we continue our conversation on the Pastoral Constitution on the Church in the Modern World
Gaudium et Spes (Ecclesiastical Latin: [ˈɡau̯di.um et ˈspes], “Joy and Hope”), the Pastoral Constitution on the Church in the Modern World, is one of the four constitutions resulting from the Second Vatican Council in 1965. It was the last and longest published document from the council and is the first constitution published by an ecumenical council to address the entire world.
Approved by a vote of 2,307 to 75 of the bishops assembled at the council, it was promulgated by Pope Paul VI on 7 December 1965, the day the council ended.
93. Mindful of the Lord’s saying: “by this will all men know that you are my disciples, if you have love for one another” (John 13:35), Christians cannot yearn for anything more ardently than to serve the men of the modern world with mounting generosity and success. Therefore, by holding faithfully to the Gospel and benefiting from its resources, by joining with every man who loves and practices justice, Christians have shouldered a gigantic task for fulfillment in this world, a task concerning which they must give a reckoning to Him who will judge every man on the last of days.
Not everyone who cries, “Lord, Lord,” will enter into the kingdom of heaven, but those who do the Father’s will by taking a strong grip on the work at hand. Now, the Father wills that in all men we recognize Christ our brother and love Him effectively, in word and in deed. By thus giving witness to the truth, we will share with others the mystery of the heavenly Father’s love. As a consequence, men throughout the world will be aroused to a lively hope—the gift of the Holy Spirit—that some day at last they will be caught up in peace and utter happiness in that fatherland radiant with the glory of the Lord.
Now to Him who is able to accomplish all things in a measure far beyond what we ask or conceive, in keeping with the power that is at work in us—to Him be glory in the Church and in Christ Jesus, down through all the ages of time without end. Amen. (Eph. 3:20-21).
Part 1 – Chapter 7 of the Introduction to the Devout Life by St. Francis de Sales
This is a Discerning Hearts recording read by Correy Webb
CHAPTER VII. The Second Purification, from all Sinful Affections
ALL the children of Israel went forth from the land of Egypt, but not all went forth heartily, and so, when wandering in the desert, some of them sighed after the leeks and onions,—the fleshpots of Egypt. Even so there are penitents who forsake sin, yet without forsaking their sinful affections; that is to say, they intend to sin no more, but it goes sorely against them to abstain from the pleasures of sin;—they formally renounce and forsake sinful acts, but they turn back many a fond lingering look to what they have left, like Lot’s wife as she fled from Sodom. They are like a sick man who abstains from eating melon when the doctor says it would kill him, but who all the while longs for it, talks about it, bargains when he may have it, would at least like just to sniff the perfume, and thinks those who are free to eat of it very fortunate.
And so these weak cowardly penitents abstain awhile from sin, but reluctantly;—they would fain be able to sin without incurring damnation;—they talk with a lingering taste of their sinful deeds, and envy those who are yet indulging in the like. Thus a man who has meditated some revenge gives it up in confession, but soon after he is to be found talking about the quarrel, stating that but for the fear of God he would do this or that; complaining that it is hard to keep the Divine rule of forgiveness; would to God it were lawful to avenge one’s self! Who can fail to see that even if this poor man is not actually committing sin, he is altogether bound with the affections thereof, and although he may have come out of Egypt, he yet hungers after it, and longs for the leeks and onions he was wont to feed upon there! It is the same with the woman who, though she has given up her life of sin, yet takes delight in being sought after and admired. Alas! of a truth, all such are in great peril.
Be sure, my daughter, that if you seek to lead a devout life, you must not merely forsake sin; but you must further cleanse your heart from all affections pertaining to sin; for, to say nothing of the danger of a relapse, these wretched affections will perpetually enfeeble your mind, and clog it, so that you will be unable to be diligent, ready and frequent in good works, wherein nevertheless lies the very essence of all true devotion. Souls which, in spite of having forsaken sin, yet retain such likings and longings, remind us of those persons who, without being actually ill, are pale and sickly, languid in all they do, eating without appetite, sleeping without refreshment, laughing without mirth, dragging themselves about rather than walking briskly. Such souls as I have described lose all the grace of their good deeds, which are probably few and feeble, through their spiritual languor.
For other chapters of the Introduction to the Devout Life audiobook visit here –
Conference 4 – Discerning the Will of God with Fr. Timothy Gallagher O.M.V.
Join Fr. Timothy Gallagher as he offers the teachings of St. Ignatius of Loyola on Discerning the Will of God. Conference 4 discusses spiritual means that Ignatius proposes to help discern: the sacraments and scripture.
You can find various handouts spoken of by Fr. Gallagher in the links below
These are indeed good days for book lovers because we are so blessed to have yet another Christian spiritual classic broken open for us by Dr. Peter Kreeft! In “I Burned for Your Peace: Augustine’s Confessions Unpacked“, Dr. Kreeft gives us a guided tour through one of the finest works in all Western literature. In our conversation, we discuss how St. Augustine, in many ways, is the everyman and why is life is so important for us today. Written in a personal dialogue with God, the saint’s “Confessions” is more than an autobiography or a book of theology, it is, in the end, a living prayer. It is one man’s compelling witness that is, as Dr. Kreeft will say, astonishingly contemporary. St. Augustine looks at himself, so honestly, we can’t help but see ourselves in the reflection. “I Burned for Your Peace” is the must have book to accompany you on this spiritual journey, especially if your heart is a restless one. So plan your pilgrimage now! Get the Frank Sheed translation of the “Confessions” as mentioned by Dr. Kreeft in our conversation and grab this book today
“Two teachers we all know and trust enter into a dialogue to bring forth a Confessions for our day.” — Fr. David Meconi, S.J., Editor, The Confessions of St. Augustine
“Kreeft is always brilliant, and in this book he is even more astonishing than ever. If I were allowed only one book on the Confessions, this would be it.”
—Joseph Pearce, Author, Catholic Literary Giants
“Kreeft illustrates the truth of Augustine’s comment that God is more intimate to us than we are even to ourselves. Only when we realize that we are loved into being by the Triune God, will we experience the profound peace that sustains the pilgrimage to eternal life.” Fr. Matthew Lamb, Professor of Theology, Ave Maria University
Sunday of the Twenty-Second Week in Ordinary Time – A Time of Lectio Divina for the Discerning Heart Podcast
As you begin, take a deep breath and exhale slowly. For at least the next few moments, surrender all the cares and concerns of this day to the Lord.
Say slowly from your heart “Jesus, I Trust In You…You Take Over”
Become aware that He is with you, looking upon you with love, wanting to be heard deep within in your heart…
From the Holy Gospel According to Luke 14:1,7-14
On a sabbath day Jesus had gone for a meal to the house of one of the leading Pharisees; and they watched him closely. He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, ‘When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, and the person who invited you both may come and say, “Give up your place to this man.” And then, to your embarrassment, you would have to go and take the lowest place. No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, “My friend, move up higher.” In that way, everyone with you at the table will see you honoured. For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.’
Then he said to his host, ‘When you give a lunch or a dinner, do not ask your friends, brothers, relations or rich neighbours, for fear they repay your courtesy by inviting you in return. No; when you have a party, invite the poor, the crippled, the lame, the blind; that they cannot pay you back means that you are fortunate, because repayment will be made to you when the virtuous rise again.’
What word made this passage come alive for you?
What did you sense the Lord saying to you?
Once more give the Lord an opportunity to speak to you:
On a sabbath day Jesus had gone for a meal to the house of one of the leading Pharisees; and they watched him closely. He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, ‘When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, and the person who invited you both may come and say, “Give up your place to this man.” And then, to your embarrassment, you would have to go and take the lowest place. No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, “My friend, move up higher.” In that way, everyone with you at the table will see you honoured. For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.’
Then he said to his host, ‘When you give a lunch or a dinner, do not ask your friends, brothers, relations or rich neighbours, for fear they repay your courtesy by inviting you in return. No; when you have a party, invite the poor, the crippled, the lame, the blind; that they cannot pay you back means that you are fortunate, because repayment will be made to you when the virtuous rise again.’
What did your heart feel as you listened?
What did you sense the Lord saying to you?
Once more, through Him, with Him and in Him listen to the Word:
On a sabbath day Jesus had gone for a meal to the house of one of the leading Pharisees; and they watched him closely. He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, ‘When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, and the person who invited you both may come and say, “Give up your place to this man.” And then, to your embarrassment, you would have to go and take the lowest place. No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, “My friend, move up higher.” In that way, everyone with you at the table will see you honoured. For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.’
Then he said to his host, ‘When you give a lunch or a dinner, do not ask your friends, brothers, relations or rich neighbours, for fear they repay your courtesy by inviting you in return. No; when you have a party, invite the poor, the crippled, the lame, the blind; that they cannot pay you back means that you are fortunate, because repayment will be made to you when the virtuous rise again.’
What touched your heart in this time of prayer?
What did your heart feel as you prayed?
What do you hope to carry with you from this time with the Lord?
Our Father, who art in heaven,
hallowed be thy name.
Thy kingdom come.
Thy will be done on earth, as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil.
Amen
Excerpt from THE JERUSALEM BIBLE, copyright (c) 1966 by Darton, Longman & Todd, Ltd. and Doubleday, a division of Penguin Random House, Inc. Reprinted by Permission.
Part 1 – Chapter 6 of the Introduction to the Devout Life by St. Francis de Sales
This is a Discerning Hearts recording read by Correy Webb
CHAPTER VI. The First Purification, namely, from Mortal Sin
THE first purification to be made is from sin;—the means whereby to make it, the sacrament of penance. Seek the best confessor within your reach, use one of the many little books written in order to help the examination of conscience. Read some such book carefully, examining point by point wherein you have sinned, from the first use of your reason to the present time. And if you mistrust your memory, write down the result of your examination. Having thus sought out the evil spots in your conscience, strive to detest them, and to reject them with the greatest abhorrence and contrition of which your heart is capable;—bearing in mind these four things:—that by sin you have lost God’s Grace, rejected your share in Paradise, accepted the pains of Hell, and renounced God’s Eternal Love.
You see, my child, that I am now speaking of a general confession of your whole life, which, while I grant it is not always necessary, I yet believe will be found most helpful in the beginning of your pursuit after holiness, and therefore I earnestly advise you to make it. Frequently the ordinary confessions of persons leading an everyday life are full of great faults, and that because they make little or no preparation, and have not the needful contrition. Owing to this deficiency such people go to confession with a tacit intention of returning to their old sins, inasmuch as they will not avoid the occasions of sin, or take the necessary measures for amendment of life, and in all such cases a general confession is required to steady and fix the soul.
But, furthermore, a general confession forces us to a clearer self-knowledge, kindles a wholesome shame for our past life, and rouses gratitude for God’s Mercy, Which has so long waited patiently for us;—it comforts the heart, refreshes the spirit, excites good resolutions, affords opportunity to our spiritual Father for giving the most suitable advice, and opens our hearts so as to make future confessions more effectual. Therefore I cannot enter into the subject of a general change of life and entire turning to God, by means of a devout life, without urging upon you to begin with a general confession.
For other chapters of the Introduction to the Devout Life audiobook visit here –
SJC5 – Mystery of Believing – St. John of the Cross: Master of Contemplation with Fr. Donald Haggerty – Discerning Hearts Podcast
In this series Fr. Donald Haggerty and Kris McGregor discuss the depths of prayer as explored by St. John of the Cross, the Mystical Doctor of the Church. In this episode, they continue their conversation on that which leads to the experience of the Dark Nights often associated with St. John of the Cross
An excerpt from St. John of the Cross: Master of Contemplation
The urgent need of the soul in prayer must be, as such, to adopt a radical exercise of pure faith in its approach to God. At the point in the spiritual life when contemplative graces are beginning to stir, it is time to lift anchor, as it were, and plunge into deeper waters of faith: “Those who want to reach union with God should advance neither by understanding, nor by the support of their own experience, nor by feeling or imagination, but by belief in God’s being” (AMC 2.4.4). The last phrase “belief in God’s being” may seem ordinary enough. Is that not simply what faith is—to believe in God? But quickly we should recall the real demand in the deeper act of faith—a pure faith—that must take place in contemplative prayer. We must believe in God precisely as One who is beyond our measure or grasp or comprehension. We must adhere to him, search and seek for him, as infinite mystery and as a personal presence of love immediately engaged with us in the current hour of silent prayer. In short, we must enter into faith itself, into the mystery of believing, to approach the personal mystery of God. We believe in him in the prayer of contemplation as we surrender our being into him. We give way to him and allow him to abide in us: “For God’s being cannot be grasped by the intellect, appetite, imagination, or any other sense; nor can it be known in this life. The most that can be felt and tasted of God in this life is infinitely distant from God and the pure possession of him” (AMC 2.4.4).
Haggerty, Donald. Saint John of the Cross: Master of Contemplation (p. 76). Ignatius Press. Kindle Edition.
Episode 51 – Making Sense of the Sacramental, Part 1
Dr. Regis Martin
Discerning Hearts is honored to host the reflections of Dr. Regis Martin. Filled with profound insights, wisdom, and joy, he is one of the most trustworthy guides one can have on the spiritual journey.
For years Regis Martin, STD, has been regaling audiences about the mysteries of God and Church, most especially his students at Franciscan University of Steubenville where he teaches theology. Author of half-dozen or more books, including The Suffering of Love(Ignatius, 2006),The Last Things(Ignatius Press, 2011), Still Point (Ave Maria, 2012), The Beggar’s Banquet(Emmaus Road, 2012), Witness to Wonder (Emmaus Road, 2017) his work frequently appears in Crises and The Catholic Thing.
Part 1 – Chapter 5 of the Introduction to the Devout Life by St. Francis de Sales
This is a Discerning Hearts recording read by Correy Webb
CHAPTER V. The First Step must be Purifying the Soul.
“THE flowers appear on the earth,” says the Heavenly Bridegroom, and the time for pruning and cutting is come. And what, my child, are our hearts’ flowers save our good desires? Now, so soon as these begin to appear, we need the pruning-hook to cut off all dead and superfluous works from our conscience. When the daughter of a strange land was about to espouse an Israelite, the law commanded her to put off the garment of her captivity, to pare her nails, and to shave her head; even so the soul which aims at the dignity of becoming the spouse of Christ, must put off the old man, and put on the new man, forsaking sin: moreover, it must pare and shave away every impediment which can hinder the Love of God. The very first step towards spiritual health is to be purged from our sinful humours. S. Paul received perfect purification instantaneously, and the like grace was conferred on S. Magdalene, S. Catherine of Genoa, S. Pelagia, and some others, but this kind of purgation is as miraculous and extraordinary in grace as the resurrection of the dead in nature, nor dare we venture to aspire to it. The ordinary purification, whether of body or soul, is only accomplished by slow degrees, step by step, gradually and painfully.
The angels on Jacob’s ladder had wings, yet nevertheless they did not fly, but went in due order up and down the steps of the ladder. The soul which rises from out of sin to a devout life has been compared to the dawn, which does not banish darkness suddenly, but by degrees. That cure which is gradually effected is always the surest; and spiritual maladies, like those of the body, are wont to come on horseback and express, while they depart slowly and on foot. So that we must needs be brave and patient, my daughter, in this undertaking. It is a woeful thing to see souls beginning to chafe and grow disheartened because they find themselves still subject to imperfection after having made some attempt at leading a devout life, and well-nigh yielding to the temptation to give up in despair and fall back; but, on the other hand, there is an extreme danger surrounding those souls who, through the opposite temptation, are disposed to imagine themselves purified from all imperfection at the very outset of their purgation; who count themselves as full-grown almost before they are born, and seek to fly before they have wings. Be sure, daughter, that these are in great danger of a relapse through having left their physician too soon. “It is but lost labour to rise up early and late take rest,” unless the Lord prosper all we do.
The work of the soul’s purification neither may nor can end save with life itself;—do not then let us be disheartened by our imperfections,—our very perfection lies in diligently contending against them, and it is impossible so to contend without seeing them, or to overcome without meeting them face to face. Our victory does not consist in being insensible to them, but in not consenting to them. Now to be afflicted by our imperfections is certainly not to consent thereto, and for the furtherance of humility it is needful that we sometimes find ourselves worsted in this spiritual battle, wherein, however, we shall never be conquered until we lose either life or courage. Moreover, imperfections and venial sins cannot destroy our spiritual life, which is only to be lost through mortal sin; consequently we have only need to watch well that they do not imperil our courage. David continually asks the Lord to strengthen his heart against cowardice and discouragement; and it is our privilege in this war that we are certain to vanquish so long as we are willing to fight.
For other chapters of the Introduction to the Devout Life audiobook visit here –
Sunday of the Twenty-Second Week in Ordinary Time – A Time of Lectio Divina for the Discerning Heart Podcast
