Day 6 – St. Francis of Assisi Novena for the Discerning Heart with Msgr. John Esseff
Day 6: Joy
St. Francis, your heart was filled with heavenly joy, even in the midst of trials and sufferings. You understood that true joy comes from a heart that is united with Christ and surrendered to God’s will. You rejoiced in the Lord always, knowing that even the Cross, when borne with love, leads to eternal joy. In a world that seeks fleeting happiness, your life reminds us that joy is found not in comfort or pleasure, but in living for Christ and embracing His Cross.
Let us pray:
Holy St. Francis, joyful servant of God, pray for me that I may know the joy of living for Christ. Help me to rejoice in all things, trusting that God’s will is always for my good. Teach me to embrace the crosses in my life with faith and love, knowing that they lead to the joy of eternal life with Christ. May my heart be filled with the joy that comes from loving and serving the Lord with all my strength.
St. Jerome – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: 347 AD, Štrigova, Croatia
Died: September 30, 420 AD, Bethlehem
Dr. Matthew Bunson and Kris McGregor explore the life and contributions of St. Jerome, a Doctor of the Church best known for his translation of the Bible into Latin, creating the Vulgate. His fiery personality, shaped by his intellectual brilliance and sensitivity, often lead to conflict with others.
St. Jerome, born in 342 AD, had a profound love for scripture, classical literature, and the Christian faith, which led him to Rome and eventually the Holy Land. There, he dedicated himself to the study and translation of scripture, mastering Hebrew and other languages to create an authentic Latin version of the Bible.
His work in revising the Latin New Testament and his deep relationships with notable Roman women, such as Paula, who helped him establish monastic communities in Bethlehem. Despite his irritable temperament, Jerome’s love for Christ and scripture motivated his scholarship and pastoral care. His legacy lies in the reliability of the Vulgate, affirmed by the Council of Trent, and his profound message that ignorance of scripture is ignorance of Christ. Jerome’s life exemplifies the integration of scholarly pursuit and living out the Gospel. Christians must not only study the Word but live it.
Discerning Hearts Reflection Questions
How does St. Jerome’s dedication to studying and translating scripture challenge me to deepen my own engagement with the Word of God?
In what ways can I channel my personality and temperament, even if difficult, toward serving Christ and His Church?
How can St. Jerome’s transformation from worldly temptations to a life devoted to God inspire me to reform areas of my own life?
Am I willing to set aside personal achievements and knowledge, as Jerome did, to serve others in practical ways when charity demands it?
How can I apply Jerome’s teaching that to know scripture is to know Christ more fully in my daily spiritual practice?
What steps can I take to live out the truths I encounter in my study of scripture, ensuring that my actions reflect my faith?
“Jerome was born into a Christian family in about 347 A.D. in Stridon. He was given a good education and was even sent to Rome to fine-tune his studies. As a young man he was attracted by the worldly life (cf. Ep 22, 7), but his desire for and interest in the Christian religion prevailed.
He received Baptism in about 366 and opted for the ascetic life. He went to Aquileia and joined a group of fervent Christians that had formed around Bishop Valerian and which he described as almost “a choir of blesseds” (Chron. ad ann. 374). He then left for the East and lived as a hermit in the Desert of Chalcis, south of Aleppo (Ep 14, 10), devoting himself assiduously to study. He perfected his knowledge of Greek, began learning Hebrew (cf. Ep 125, 12), and transcribed codices and Patristic writings (cf. Ep 5, 2). Meditation, solitude and contact with the Word of God helped his Christian sensibility to mature. He bitterly regretted the indiscretions of his youth (cf. Ep. 22, 7) and was keenly aware of the contrast between the pagan mentality and the Christian life: a contrast made famous by the dramatic and lively “vision” – of which he has left us an account – in which it seemed to him that he was being scourged before God because he was “Ciceronian rather than Christian” (cf. Ep. 22, 30).
In 382 he moved to Rome: here, acquainted with his fame as an ascetic and his ability as a scholar, Pope Damasus engaged him as secretary and counsellor; the Pope encouraged him, for pastoral and cultural reasons, to embark on a new Latin translation of the Biblical texts. Several members of the Roman aristocracy, especially noblewomen such as Paula, Marcella, Asella, Lea and others, desirous of committing themselves to the way of Christian perfection and of deepening their knowledge of the Word of God, chose him as their spiritual guide and teacher in the methodical approach to the sacred texts. These noblewomen also learned Greek and Hebrew.
After the death of Pope Damasus, Jerome left Rome in 385 and went on pilgrimage, first to the Holy Land, a silent witness of Christ’s earthly life, and then to Egypt, the favourite country of numerous monks (cf. Contra Rufinum, 3, 22; Ep. 108, 6-14). In 386 he stopped in Bethlehem, where male and female monasteries were built through the generosity of the noblewoman, Paula, as well as a hospice for pilgrims bound for the Holy Land, “remembering Mary and Joseph who had found no room there” (Ep. 108, 14). He stayed in Bethlehem until he died, continuing to do a prodigious amount of work: he commented on the Word of God; he defended the faith, vigorously opposing various heresies; he urged the monks on to perfection; he taught classical and Christian culture to young students; he welcomed with a pastor’s heart pilgrims who were visiting the Holy Land. He died in his cell close to the Grotto of the Nativity on 30 September 419-420.
Jerome’s literary studies and vast erudition enabled him to revise and translate many biblical texts: an invaluable undertaking for the Latin Church and for Western culture. On the basis of the original Greek and Hebrew texts, and thanks to the comparison with previous versions, he revised the four Gospels in Latin, then the Psalter and a large part of the Old Testament. Taking into account the original Hebrew and Greek texts of the Septuagint, the classical Greek version of the Old Testament that dates back to pre-Christian times, as well as the earlier Latin versions, Jerome was able, with the assistance later of other collaborators, to produce a better translation: this constitutes the so-called “Vulgate”, the “official” text of the Latin Church which was recognized as such by the Council of Trent and which, after the recent revision, continues to be the “official” Latin text of the Church. It is interesting to point out the criteria which the great biblicist abided by in his work as a translator. He himself reveals them when he says that he respects even the order of the words of the Sacred Scriptures, for in them, he says, “the order of the words is also a mystery” (Ep. 57, 5), that is, a revelation. Furthermore, he reaffirms the need to refer to the original texts: “Should an argument on the New Testament arise between Latins because of interpretations of the manuscripts that fail to agree, let us turn to the original, that is, to the Greek text in which the New Testament was written. “Likewise, with regard to the Old Testament, if there are divergences between the Greek and Latin texts we should have recourse to the original Hebrew text; thus, we shall be able to find in the streams all that flows from the source” (Ep. 106, 2). Jerome also commented on many biblical texts. For him the commentaries had to offer multiple opinions “so that the shrewd reader, after reading the different explanations and hearing many opinions – to be accepted or rejected – may judge which is the most reliable, and, like an expert moneychanger, may reject the false coin” (Contra Rufinum 1, 16).
Jerome refuted with energy and liveliness the heretics who contested the tradition and faith of the Church. He also demonstrated the importance and validity of Christian literature, which had by then become a real culture that deserved to be compared with classical literature: he did so by composing his De Viris Illustribus, a work in which Jerome presents the biographies of more than a hundred Christian authors. Further, he wrote biographies of monks, comparing among other things their spiritual itineraries as well as monastic ideal. In addition, he translated various works by Greek authors. Lastly, in the important Epistulae, a masterpiece of Latin literature, Jerome emerges with the profile of a man of culture, an ascetic and a guide of souls.
What can we learn from St Jerome? It seems to me, this above all; to love the Word of God in Sacred Scripture. St Jerome said: “Ignorance of the Scriptures is ignorance of Christ”. It is therefore important that every Christian live in contact and in personal dialogue with the Word of God given to us in Sacred Scripture. This dialogue with Scripture must always have two dimensions: on the one hand, it must be a truly personal dialogue because God speaks with each one of us through Sacred Scripture and it has a message for each one. We must not read Sacred Scripture as a word of the past but as the Word of God that is also addressed to us, and we must try to understand what it is that the Lord wants to tell us. However, to avoid falling into individualism, we must bear in mind that the Word of God has been given to us precisely in order to build communion and to join forces in the truth on our journey towards God. Thus, although it is always a personal Word, it is also a Word that builds community, that builds the Church. We must therefore read it in communion with the living Church. The privileged place for reading and listening to the Word of God is the liturgy, in which, celebrating the Word and making Christ’s Body present in the Sacrament, we actualize the Word in our lives and make it present among us. We must never forget that the Word of God transcends time. Human opinions come and go. What is very modern today will be very antiquated tomorrow. On the other hand, the Word of God is the Word of eternal life, it bears within it eternity and is valid for ever. By carrying the Word of God within us, we therefore carry within us eternity, eternal life.
I thus conclude with a word St Jerome once addressed to St Paulinus of Nola. In it the great exegete expressed this very reality, that is, in the Word of God we receive eternity, eternal life. St Jerome said: “Seek to learn on earth those truths which will remain ever valid in Heaven” (Ep. 53, 10).”
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.
“When I die, I will send down a shower of roses from the heavens, I will spend my heaven by doing good on earth.”
Saint Therese, flower of Carmel,
you said you would spend your heaven
doing good upon the earth.
Your trust in God was complete.
Listen to my prayer;
bring before God my special intention…
Pray for me that I may have something of your confidence
in the loving promises of our God.
Pray that I may live my life in union with God’s plan for me,
and one day see the Face of God who you so ardently loved.
Saint Therese,
you kept your word to love God
and to trust the world to that loving providence.
Pray for us that we may be faithful to our commitment to love.
May our lives, like yours,
be able to touch the world and bring it to peace.
Day 5 – Overcoming Discouragement and Anxiety – St. Faustina Novena for the Discerning Heart
From the Diary of St. Faustina, 1488 – Jesus speaks to Faustina:
“The greatest obstacles to holiness are discouragement and an exaggerated anxiety. These will deprive you of the ability to practice virtue. All temptations united together ought not disturb your interior peace, not even momentarily. Sensitiveness and discouragement are the fruits of self-love. Place your trust not in yourself but in God.”
Jesus warns us that discouragement and anxiety are the greatest obstacles to holiness. These feelings often arise from self-reliance or fear of failure, and they prevent us from trusting in God. When we focus on our weaknesses instead of God’s mercy, we lose the interior peace necessary for practicing virtue. Reflect on any areas where discouragement or anxiety may be keeping you from growing in holiness. Remember that God’s grace is sufficient, and He asks only that you trust in His love. Turn to Him with your worries, knowing that He can transform even your greatest weaknesses.
Prayer & Petition:
Lord, You know my heart and how easily I fall into discouragement when faced with challenges. Help me to trust in Your Divine Mercy and to remain at peace, even in the face of trials. May I grow in confidence that You are always at work in my life, even when I cannot see it. St. Faustina, intercede for me so that I may overcome discouragement and anxiety, trusting fully in God’s Divine Mercy. Amen.
Closing Prayer
Lord Jesus, through the intercession of St. Faustina, Apostle of Divine Mercy, I ask for the grace to live more fully in Your mercy. Help me to trust in You completely, to offer mercy to others, and to live in the joy of Your love. May St. Faustina guide me in my journey toward holiness, and may her prayers obtain for me the graces I most need. Amen.
Tuesday of the Twenty-Sixth 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 St. Luke 9:51-56
As the time drew near for him to be taken up to heaven, Jesus resolutely took the road for Jerusalem and sent messengers ahead of him. These set out, and they went into a Samaritan village to make preparations for him, but the people would not receive him because he was making for Jerusalem. Seeing this, the disciples James and John said, ‘Lord, do you want us to call down fire from heaven to burn them up?’ But he turned and rebuked them, and they went off to another village.
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:
As the time drew near for him to be taken up to heaven, Jesus resolutely took the road for Jerusalem and sent messengers ahead of him. These set out, and they went into a Samaritan village to make preparations for him, but the people would not receive him because he was making for Jerusalem. Seeing this, the disciples James and John said, ‘Lord, do you want us to call down fire from heaven to burn them up?’ But he turned and rebuked them, and they went off to another village.
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:
As the time drew near for him to be taken up to heaven, Jesus resolutely took the road for Jerusalem and sent messengers ahead of him. These set out, and they went into a Samaritan village to make preparations for him, but the people would not receive him because he was making for Jerusalem. Seeing this, the disciples James and John said, ‘Lord, do you want us to call down fire from heaven to burn them up?’ But he turned and rebuked them, and they went off to another village.
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.
Dryness in Prayer: Is it Spiritual Desolation? – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher
Fr. Timothy Gallagher and Kris McGregor explore the experience of dryness in prayer and how to discern its meaning. Not all dryness is a sign of spiritual desolation; often it reflects healthy growth in prayer. For example, someone accustomed to structured meditation on scripture or the rosary may begin to feel drawn instead to a simpler, quieter presence with the Lord—similar to a couple content to sit together in silence. This simplification is not regression but a deepening of communion with God. At the same time, he stresses that prayer life is personal: for some, fidelity to a specific devotion like the rosary may remain the best path, while for others, God may invite new ways of relating. He emphasizes freedom, discernment, and, when possible, the help of a spiritual director.
Fr. Gallagher also addresses other sources of dryness. Sometimes it arises because we have not yet shared deep burdens or pain with God, as in the story of a man whose prayer dried up after his son’s death until he finally opened that wound in prayer. Other times, it may come from physical fatigue or emotional depletion—natural causes that require rest, not guilt. These kinds of dryness differ from true spiritual desolation, which includes discouragement, loss of hope, and temptations. He also touches on tears as a grace in spiritual consolation, a bodily expression of joy in God’s closeness, which should be received without shame.
Discerning Hearts Reflection Questions:
When prayer feels dry, do I pause to ask whether God may be inviting me into a simpler, more silent communion with Him?
Do I give myself the freedom to follow the movement of the Spirit in prayer, or do I cling rigidly to familiar forms out of fear or guilt?
What burdens or unspoken pains am I hesitant to share with God, and how might opening these to Him deepen my prayer?
Do I sometimes project human weakness or judgment onto God the Father, instead of trusting His unchanging love and mercy?
How do I respond when physical exhaustion or emotional strain affects my prayer—do I approach it with patience and humility?
Have I experienced tears of spiritual consolation, and if so, do I receive them as God’s gift rather than something to suppress?
In moments of dryness, do I discern whether I am facing true spiritual desolation or simply a natural stage in my growth?
How can I seek guidance from spiritual direction or trusted counsel to better recognize God’s invitations in my prayer life?
“Dryness may again result when persons need to share with God a burden, fear, shame, or anxiety that fills their hearts— and have as yet been unable to do so. They experience dry- ness: nothing seems to help in prayer, the time passes slowly and with distractions, and the prayer they attempt appears to lack life.
A husband and wife sit across the table from each other at dinner. He knows that she holds a burden in her heart that she has not been able to express and share with him. Until the burden is expressed and shared, they will struggle to speak together with their habitual ease and communion. Their conversation will remain on a superficial level—it will feel dry—while both know that something deeper needs to be communicated. A man once told me that for eleven years his prayer had been dry. A few questions revealed that his young son had died eleven years earlier. When, after some hesitancy and with some courage, he shared with the Lord the stored- up pain and anger in his heart, the dryness ceased, and prayer flowed again.
Other Forms of Dryness
Other forms of dryness may result from nonspiritual factors. When persons are physically exhausted, they may find their prayer dry: they simply do not have the physical energy to pray in their usual way. Adequate rest will resolve this “dryness.” Something similar may result from depletion of emotional energy. Persons who have expended great emotional energy in difficult situations and who try to pray may also find that their prayer is dry: they are affectively spent and struggle to be emotionally present to their prayer. Healthy ways of replenishing emotional energy will resolve this “dry- ness” as well.
None of these forms of dryness are experiences of spiritual desolation.23 Each has its individual cause and so its indi- vidual remedy. Good spiritual direction will be sensitive to the cause of such persons’ individual experiences of dryness and so assist them to respond appropriately, helping them to eliminate its cause or—should such “dryness” indicate growth toward simplified prayer—assisting them to negotiate it well.
If, however, the dryness bears the mark of spiritual des- olation—affective aridity coupled with discouragement, a sense of distance from God, a weakening of hope, various temptations, and the like—then such persons will recognize the enemy at work and hear the call to active and energetic resistance.”
Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius. Fr. Gallagher is featured on the EWTN series “Living the Discerning Life: The Spiritual Teachings of St. Ignatius of Loyola”. For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit his website: frtimothygallagher.org
O God, come to my assistance. O Lord, make haste to help me. Glory be to the Father and the Son and the Holy Spirit.
Then one ‘Our Father’ and three ‘Hail Marys’ are to be prayed after each of the following nine salutations
1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity. Amen.
2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection. Amen.
3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility. Amen.
4. By the intercession of St. Michael and the celestial Choir of Dominions may the Lord give us grace to govern our senses and overcome any unruly passions. Amen.
5. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil. Amen.
6. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen.
7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen.
8. By the intercession of St. Michael and the celestial Choir of Archangels may the Lord give us perseverance in faith and in all good works in order that we may attain the glory of Heaven. Amen.
9. By the intercession of St. Michael and the celestial Choir of Angels may the Lord grant us to be protected by them in this mortal life and conducted in the life to come to Heaven. Amen.
Next, one Our Father is to be said in honour of each of the following leading Angels: St. Michael, St. Gabriel, St. Raphael and our Guardian Angel.
Concluding prayers
A Saint Michael rosary.O glorious prince St. Michael, chief and commander of the heavenly hosts, guardian of souls, vanquisher of rebel spirits, servant in the house of the Divine King and our admirable conductor, thou who dost shine with excellence and superhuman virtue deliver us from all evil, who turn to thee with confidence and enable us by your gracious protection to serve God more and more faithfully every day.
Pray for us, O glorious St. Michael, Prince of the Church of Jesus Christ, that we may be made worthy of His promises.
Almighty and Everlasting God, Who, by a prodigy of goodness and a merciful desire for the salvation of all men, has appointed the most glorious Archangel St. Michael Prince of Thy Church, make us worthy, we beseech Thee, to be delivered from all our enemies, that none of them may harass us at the hour of death, but that we may be conducted by him into the August Presence of Thy Divine Majesty. This we beg through the merits of Jesus Christ Our Lord.
Amen.
Prayer to St. Michael
St. Michael the Archangel, defend us in battle, be our defense against the wickedness and snares of the devil. May GOD rebuke him we humbly pray, and do thou o’ prince of the Heavenly Host, by the power of GOD cast into hell satan and all the evil spirits who prowl throughout the world seeking the ruin of souls. Amen. A St. Michael Website
Prayer to the Archangel St. Gabriel
O God, who from among all your angels chose the Archangel Gabriel to announce the mystery of the Incarnation, mercifully grant that we who solemnly remember him on earth may feel the benefit of his patronage in heaven, with Jesus who lives and reigns forever and ever. Amen.
Prayer to the Archangel Raphael
Glorious Archangel St. Raphael, great prince of the heavenly court, your are illustrious for your gifts of wisdom and grace. You are a guide of those who journey by land or sea or air, consoler of the afflicted, and refuge of sinners. I beg you, assist me in all my needs and in all the sufferings of this life, as once you helped the young Tobias on his travels. Because you are the “medicine of God”, I humbly pray you to heal the many infirmities of my soul and the ills that afflict my body. I especially ask of you the favor
(name it) and the great grace of purity to prepare me to be the temple of the Holy Spirit. Amen.
A St. Raphael Website
The Seven Attitudes of a Discerning Heart with Kris McGregor
God as the True End
God as the true end is the seventh attitude of a discerning heart. In Catholic discernment, all choices, prayers, and works lead us to Him, who is the way, the truth, and the life. Jesus calls us to live the Beatitudes, keep the Great Commandment, and follow the vision of Matthew 25. St. Thomas Aquinas teaches that our final end is eternal union with God, the goal and fulfillment of every desire.
Scripture Reading:
“Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father, but by me.’” (John 14:6)
Every journey has a destination. For the Christian, that destination is God Himself. All our discernment, all our choices, all our striving find their meaning only if they lead us closer to Him.
In the discerning heart, we remember that prayer, good works, even vocations are not ends in themselves. They are means that lead us to the ultimate end: union with God. If we mistake the means for the end, we risk losing sight of the One who is the source of all goodness.
Jesus tells us plainly: He is the way, the truth, and the life. He is not one path among many, but the very road, destination, and fulfillment of our hearts.
To keep God as the true end means living the Beatitudes, following the Great Commandment to love God and neighbor, and embracing the vision of Matthew 25 — seeing Christ in the least of our brothers and sisters. Whenever discernment leads us away from love, we know we are on the wrong path.
Saint’s Teaching:
St. Thomas Aquinas taught that the final end of the human person is the vision of God — to see Him face to face in eternal life. All lesser goods must serve this greater end.
The saints remind us that every prayer, every sacrifice, every act of love is meant to draw us deeper into God, who alone is our beginning and our end.
Guided Application Questions:
In what ways do I sometimes treat spiritual practices as ends in themselves rather than pathways to God? Ask for the grace to pray and serve with your eyes fixed on Him.
How am I tempted to seek fulfillment in created things instead of the Creator? Name it in prayer, and invite the Lord to redirect your desire toward Himself.
How can I renew my intention to seek God above all else? Begin your prayer by saying: “Lord, You are my beginning and my end. All I do is for You.”
Closing Prayer:
Eternal Father, You are the beginning and the end of all things.
Through the words of Your Son, who is the way, the truth, and the life, guide me to Yourself.
Through the teaching of St. Thomas Aquinas and the witness of all the saints, help me to live for You alone.
Through Christ our Lord.
“And it is the Lord, it is Jesus, who is my judge. Therefore I will try always to think leniently of others, that He may judge me leniently, or rather not at all, since He says: “Judge not, and ye shall not be judged.”
Saint Therese, flower of Carmel,
you said you would spend your heaven
doing good upon the earth.
Your trust in God was complete.
Listen to my prayer;
bring before God my special intention…
Pray for me that I may have something of your confidence
in the loving promises of our God.
Pray that I may live my life in union with God’s plan for me,
and one day see the Face of God who you so ardently loved.
Saint Therese,
you kept your word to love God
and to trust the world to that loving providence.
Pray for us that we may be faithful to our commitment to love.
May our lives, like yours,
be able to touch the world and bring it to peace.
Day 4 – Humility Before God – St. Faustina Novena for the Discerning Heart
From the Diary of St. Faustina, 593 – Faustina writes:
“A humble soul does not trust itself, but places all its confidence in God. God defends the humble and delivers him from snares and miseries. The humble man, though he be amidst great sufferings, keeps his peace, for he trusts in God and does not depend on himself.”
Humility is a virtue that allows us to recognize our complete dependence on God. St. Faustina reminds us that the humble soul trusts in God, not in its own abilities. In times of difficulty, humility helps us to turn to God in trust, knowing that He will defend us and provide for our needs. Reflect today on areas in your life where pride or self-reliance may be hindering your spiritual growth. Ask God for the grace to cultivate true humility and to place all your confidence in Him, especially in moments of trial.
Prayer & Petition:
Lord Jesus, I place my confidence in You. Teach me to let go of my pride and self-reliance, and to trust in Your providence. May I grow in humility each day, accepting that all I have and all I am comes from You. St. Faustina, pray that I may grow in humility and always trust in God’s grace rather than relying on my own abilities. Amen
Closing Prayer
Lord Jesus, through the intercession of St. Faustina, Apostle of Divine Mercy, I ask for the grace to live more fully in Your mercy. Help me to trust in You completely, to offer mercy to others, and to live in the joy of Your love. May St. Faustina guide me in my journey toward holiness, and may her prayers obtain for me the graces I most need. Amen.
Tuesday of the Twenty-Sixth Week in Ordinary Time – A Time of Lectio Divina for the Discerning Heart Podcast
Prayer to St. Michael
Prayer to the Archangel St. Gabriel
Prayer to the Archangel Raphael
The Seven Attitudes of a Discerning Heart with Kris McGregor
