Conference 3 – Discerning the Will of God with Fr. Timothy Gallagher O.M.V.
Fr. Timothy Gallagher discusses the foundation of discernment as presented in the teachings of St. Ignatius of Loyola. He highlights the deeply personal nature of each person’s calling, referencing scriptural examples like Jeremiah, Isaiah, St. Paul, and Jesus, who each had unique missions known to God from their earliest beginnings. This foundational principle, rooted in the intrinsic dignity and unrepeatable purpose of every human being, is essential for genuine spiritual discernment. Gallagher emphasizes that our primary focus should be on aligning our lives with God’s will, just as Christ expressed through His mission to “do the will of Him who sent me.”
Fr. Gallagher also outlines the spiritual tools Ignatius offers to support this process, including the Eucharist, regular confession, and prayer with Scripture. These practices deepen one’s openness to God’s will, helping to cultivate the necessary interior disposition for clear and faithful discernment. Personal examples illustrate the transformative power of these practices, demonstrating how they foster intimacy with God and provide clarity in times of choice.
You can find various handouts spoken of by Fr. Gallagher in the links below:
Episode Three – A Grandmother’s Love, a Family’s Strength – Stories from the Heart with Msgr. John Esseff
Msgr. John Esseff reflects on the often overlooked yet deeply influential role of his grandmothers in shaping his family’s legacy. He shares how his paternal grandmother, Cecilia Oland, immigrated from Lebanon and never fully learned English, communicating primarily in Arabic with her grandchildren. Despite this, she expressed deep affection for Msgr. Esseff, even using a humorous Arabic endearment, which he later discovered translated to “my little garlic fart.” This affectionate, if unconventional, nickname highlighted the depth of love that transcends language barriers. He also recalls how his maternal grandmother endured significant hardships, including a harrowing multi-year return to Lebanon during World War I, illustrating the resilience and strength of these women in holding their families together through cultural displacement and adversity.
Msgr. Esseff reflects on the vital role of grandparents in family life, contrasting the rich, intergenerational bonds of his upbringing with the isolation often seen in modern nuclear families. He fondly recounts the close-knit dynamics of his family, where his grandmother’s nurturing presence extended beyond her immediate children to include her grandchildren, creating a deep sense of belonging and spiritual connection. This reflection leads him to appreciate the theological importance of grandparents in the broader context of family and faith, noting how this generational link provides a spiritual anchor that nourishes both personal and communal identity.
Reflection Questions
How have the stories of your grandparents shaped your understanding of family and faith?
In what ways can you cultivate deeper relationships with older family members as sources of wisdom and tradition?
How might the resilience of immigrant ancestors inspire your own faith journey?
What small, affectionate memories have you inherited that remind you of the importance of family love?
How can you honor the spiritual legacy of your grandparents in your daily life?
What role do you believe grandparents play in building a strong family foundation?
How can reflecting on your family history deepen your appreciation for the Communion of Saints?
In what ways can you be a spiritual anchor for future generations in your family?
How might the experiences of past generations influence your understanding of sacrifice and perseverance?
What lessons from your family’s past can you apply to your present faith life?
About the Series
In this deeply personal and spiritually rich podcast series, Msgr. John Esseff—renowned retreat master, confessor, and spiritual director—shares intimate stories of his remarkable life. Having encountered some of the most beloved and influential figures of the modern Church, including St. Teresa of Calcutta, St. Padre Pio, Pope St. John Paul II, and many others, Msgr. Esseff offers listeners a living memory of the Church’s heart in the 20th and 21st centuries. This series also explores his missionary work with the poor, his years of service through the Pontifical Missions, and the profound lessons drawn from hidden saints and everyday holiness.
Prayer and Healing from Sin – The Heart of Prayer with Fr. Éamonn Bourke
Fr. Eamonn Bourke reflects on the subtle yet pervasive nature of sin, comparing it to layers of grime that obscure the true beauty of a masterpiece, like the recently rediscovered Caravaggio in Dublin. Even minor faults can gradually distance us from God’s grace and we often fail to recognize our own sins, mistaking a clean conscience for an absence of grave offenses. Regular confession as a gentle, ongoing restoration of the soul, is similar to a careful art restoration, gradually revealing the inherent dignity and beauty of each person. We should approach the sacrament without fear, trusting in God’s gentle, transformative mercy, and consider spiritual companionship, like spiritual direction, in sustaining a vibrant prayer life.
The power of tears is a sign of authentic spiritual healing, reminding us that deep emotions in prayer can often signify profound encounters with the Holy Spirit. Fr. Bourke shares personal experiences from his ministry, illustrating how even the most deeply held wounds can find healing in God’s mercy.
Discerning Hearts Reflection Questions
How do small, unnoticed habits of sin gradually obscure the true dignity and beauty of our souls?
In what ways can we become “anesthetized” to our own sins, and how can we awaken to this reality?
How might regular confession serve as a gentle, ongoing restoration of our spiritual image, like an art restorer uncovering a hidden masterpiece?
Have I ever hesitated to approach God in prayer or confession out of fear or shame, and what might be holding me back?
How can I invite the Holy Spirit to reveal areas in my life that need healing or repentance?
Who in my life can serve as a spiritual companion or guide as I seek a deeper relationship with God?
How often do I examine my conscience, and what patterns of behavior might God be inviting me to address?
Do I allow myself to express deep emotions like tears in prayer, and how might this be a sign of the Holy Spirit at work?
How can I better support others on their spiritual journeys, just as Christ sent his disciples out two by two?
What steps can I take to make prayer a regular, consistent part of my daily life, as Christ modeled for us?
Father Éamonn Bourke is a priest of the Archdiocese of Dublin, Ireland and served as Vocations Director for the diocese, as well as Pastor in a number of its parishes. Trained as a spiritual director in the contemplative style, he now serves as Chaplain to University College, Dublin, the largest University in Ireland.
All Shall Be Well: A Journey Through Julian of Norwich’s Revelations of Divine Love with Kris McGregor
Episode Three: The 2nd and 3rd Shewing — Desire, Prayer, and Trust in God’s Hidden Work
Summary: In Episode 3, we explore Julian’s Second and Third Shewings, where the vision of Christ’s suffering and the image of “God in a point” draw us into a profound understanding of love, trust, and divine providence. Julian teaches that even in the face of pain and mystery, God’s presence is near, sustaining all things. We reflect on the difference between seeking and beholding, the grace of perseverance in prayer, and the assurance that God is working all things toward His perfect end. Through rich imagery and deep theological insight, Julian invites us to see that nothing is by accident—and that love is always at the center.
Full Julian of Norwich Quotations Used in Episode 3:
From Revelations of Divine Love, Long Text, Chapters X-XI, trans. Grace Warrack, Methuen & Co., 1901 (PDF edition).
The Blood from the Crown — A Vision of Love in Suffering
“AND after this I saw with bodily sight in the face of the crucifix that hung before me, on the which I gazed continually, a part of His Passion: despite, spitting and sullying, and buffetting, and many languoring pains, more than I can tell, and often changing of colour. And one time I saw half the face, beginning at the ear, over-gone with dry blood till it covered to the mid-face. And after that the other half [was] covered on the same wise, the whiles in this [first] part [it vanished] even as it came.” (Ch. X)
“It is God’s will that we seek Him, to the beholding of Him, for by that He shall shew us Himself of His special grace when He will. And how a soul shall have Him in its beholding, He shall teach Himself: and that is most worship to Him and profit to thyself, and [the soul thus] most receiveth of meekness and virtues with the grace and leading of the Holy Ghost. For a soul that only fasteneth it[self] on to God with very trust, either by seeking or in beholding, it is the most worship that it may do to Him, as to my sight.” (Ch. X)
“These are two workings that may be seen in this Vision: the one is seeking, the other is beholding. The seeking is common,—that every soul may have with His grace,—and ought to have that discretion and teaching of the Holy Church.” (Ch. X)
It is God’s will that we have three things in our seeking:
—The first is that we seek earnestly and diligently, without sloth, and, as it may be through His grace, without unreasonable heaviness and vain sorrow.
—The second is, that we abide Him steadfastly for His love, without murmuring and striving against Him, to our life’s end: for it shall last but awhile.
—The third is that we trust in Him mightily of full assured faith.
For it is His will that we know that He shall appear suddenly and blissfully to all that love Him.
For His working is privy, and He willeth to be perceived; and His appearing shall be swiftly sudden; and He willeth to be trusted. For He is full gracious and homely: Blessed may He be!” (Ch. X)
The Third Shewing — God in a Point
“And after this I saw God in a Point, that is to say, in mine understanding,—by which sight I saw that He is in all things.” (Ch. XI)
What Is Sin? What Is Providence?
“I beheld and considered, seeing and knowing in sight, with a soft dread, and thought: What is sin? For I saw truly that God doeth all-thing, be it never so little. And I saw truly that nothing is done by hap nor by adventure, but all things by the foreseeing wisdom of God: if it be hap or adventure in the sight of man, our blindness and our unforesight is the cause. For the things that are in the foreseeing wisdom of God from without beginning, (which rightfully and worshipfully and continually He leadeth to the best end,) as they come about fall to us suddenly, ourselves unwitting; and thus by our blindness and our unforesight we say: these be haps and adventures. But to our Lord God they be not so.” (Ch. XI)
The Rightfulness of God’s Works
“For in this time the working of creatures was not shewed, but [the working] of our Lord God in the creature: for He is in the Mid-point of all thing, and all He doeth. And I was certain He doeth no sin. And here I saw verily that sin is no deed: for in all this was not sin shewed. And I would no longer marvel in this, but beheld our Lord, what He would shew. And thus, as much as it might be for the time, the rightfulness of God’s working was shewed to the soul.” (Ch. XI)
The Sweet Deeming of God
“But in another time He gave a Shewing for the beholding of sin nakedly, as I shall tell: where He useth working of mercy and grace.
And this vision was shewed, to mine understanding, for that our Lord would have the soul turned truly unto the beholding of Him, and generally of all His works. For they are full good; and all His doings are easy and sweet, and to great ease bringing the soul that is turned from the beholding of the blind Deeming of man unto the fair sweet Deeming of our Lord God.
For a man beholdeth some deeds well done and some deeds evil, but our Lord beholdeth them not so: for as all that hath being in nature is of Godly making, so is all that is done, in property of God’s doing.
For it is easy to understand that the best deed is well done: and so well as the best deed is done—the highest—so well is the least deed done; and all thing in its property and in the order that our Lord hath ordained it to from without beginning. For there is no doer but He.” (Chap XI)
God’s Pleasure in His Work
“For He made all things in fulness of goodness, and therefore the blessed Trinity is ever full pleased in all His works.
And all this shewed He full blissfully, signifying thus:See! I am God: see! I am in all thing: see! I do all thing: see! I lift never mine hands off my works, nor ever shall, without end: see! I lead all thing to the end I ordained it to from without beginning, by the same Might, Wisdom and Love whereby I made it. How should any thing be amiss?
Thus mightily, wisely, and lovingly was the soul examined in this Vision. Then saw I soothly that me behoved, of need, to assent, with great reverence enjoying in God.” (Chap XI)
Scripture Featured
(Translations used: Revised Standard Version [RSV] )
(Luke 1:38, RSV)
“Let it be done unto me according to thy word”
Catechism of the Catholic Church
“By his Passion and death on the Cross, Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion” (CCC 1505).
“Faith is a personal act—the free response of the human person to the initiative of God who reveals Himself” (CCC 166).
“Contemplation is a gaze of faith, fixed on Jesus… It is a gift, a grace; it can be accepted only in humility and poverty” (CCC 2715).
“The desire for God is written in the human heart… and God never ceases to draw man to Himself” (CCC 27).
“God is in everything by His presence, power, and essence” (CCC 300).
The Church teaches that God can permit evil in His providence—not because He wills it directly, but because He respects our freedom and knows how to draw good from it (cf. CCC 311).
“God created everything for man… but man is created to serve and love God and to offer all creation back to Him” (CCC 358).
Even when man disobeys, God remains faithful and draws good from sin (cf. CCC 410–412).
“Creation has its own goodness and proper perfection, but it did not spring forth complete from the hands of the Creator. The universe was created ‘in a state of journeying’ toward an ultimate perfection yet to be attained” (CCC 302).
Reflection Questions for Prayer
In what areas of my life do I struggle to see God’s loving providence at work?
How might I allow the truth that “God is in the Mid-point of all things” to reshape my response to anxiety or uncertainty?
Do I truly believe that God never lifts His hands from His works—even when I feel abandoned or confused? How might that belief change how I pray today?
Closing Prayer (inspired by the Second and Third Shewing)
Lord God,
You are the still point at the center of all that is.
Though we are small, You are near.
Though we do not understand, You remain steady.
You never lift Your hands from Your works, and You never lift Your gaze from us.
In the mystery of suffering and the silence of delay, You are still God.
Give us grace to trust You—not because we see, but because we know You love.
Lead all things, Lord, to the end You have ordained,
By the same Might, Wisdom, and Love by which You made them.
And let our hearts assent with reverent joy:
that all You do is well done, and You are with us still.
Day 9, Part 1 – The Last Retreat by St. Elizabeth of the Trinity- Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor explore the ninth day of St. Elizabeth of the Trinity’s “Last Retreat,” focusing on the divine call to holiness. Dr. Lilles explains that this call is rooted in God’s own nature, revealed as “I Am Who Am,” which invites each soul to share in His divine life. The command to be perfect, as given by Christ, is not an unattainable ideal but a real invitation to live in union with God. This perfection is not absolute like God’s, but a relational wholeness, achieved by removing obstacles to divine love and fully surrendering to His presence. St. Elizabeth’s insights show that true holiness is a journey into deeper communion with God, marked by a constant awareness of His presence and a radical openness to His transformative love.
Dr. Lilles further reflects on St. Elizabeth’s association of holiness with the divine name, revealing that true sanctity involves a profound relational intimacy with God. Just as Moses encountered God at the burning bush, everyone is invited to strip away self-interest and walk in the presence of God. This journey involves letting go of the old self, embracing spiritual poverty, and living with the constant awareness that God is always present, sustaining and guiding each moment. In this way, St. Elizabeth’s writings call each person to a life of radical trust and surrender, mirroring the eternal worship of the saints in heaven.
Discerning Hearts Reflection Questions
How can I embrace the divine call to holiness in my daily life?
What obstacles in my heart prevent me from fully surrendering to God’s presence?
How can I cultivate a deeper awareness of God’s constant presence?
In what ways can I strip away self-interest to walk more closely with God?
How does my relationship with others reflect my union with God?
How can I live in the world without being of the world, as St. Elizabeth encourages?
What practical steps can I take to remove the barriers to divine love in my life?
How can I respond more fully to God’s invitation to radical trust and surrender?
In what ways can I make my life a reflection of the eternal worship of the saints in heaven?
22. “Be holy for I am holy.” 126 Who then is this who can give such a command? . . . He Himself has revealed His name, the name proper to Him, which He alone can bear: “I am Who Am,” 127 He said to Moses, the only living One, the principle of all the other beings. “In Him,” the Apostle says, “we live and move and have our being.” 128 “Be holy for I am holy!” It seems to me that this is the very same wish expressed on the day of creation when God said: “Let us make man in Our image and likeness.” 129 It is always the desire of the Creator to identify and to associate His creature with Himself! St. Peter says “that we have been made sharers in the divine nature”; 130 St. Paul recommends that we hold on to “this beginning of His existence” 131 which He has given us; and the disciple of love tells us: “Now we are the children of God, and we have not yet seen what we shall be. We know that when He appears, we shall be like Him, for we shall see Him just as He is. And everyone who has this hope in Him makes himself holy, just as He Himself is holy.” 132 To be holy as God is holy, such is, it seems, the measure of the children of His love! Did not the Master say: “Be perfect as your heavenly Father is perfect”? 133
Elizabeth of the Trinity (2014-07-24). Elizabeth of the Trinity Complete Works, Volume I: I Have Found God, General Introduction and Major Spiritual Writings (Kindle Locations 3339-3353). ICS Publications. Kindle Edition.
Anthony Lilles, S.T.D., has served the Church and assisted in the formation of clergy and seminarians since 1994. Before coming to St. Patrick’s, he served at seminaries and houses of formation in the Archdiocese of Denver and the Archdiocese of Los Angeles. The son of a California farmer, married with young adult children, holds a B.A. in theology from the Franciscan University of Steubenville with both the ecclesiastical licentiate and doctorate in spiritual theology from the Pontifical University of Saint Thomas Aquinas in Rome (the Angelicum). An expert in the writings of St. Elizabeth of the Trinity and the Carmelite Doctors of the Church, he co-founded the Avila Institute for Spiritual Formation and the High Calling Program for priestly vocations. He also founded the John Paul II Center for Contemplative Culture, which hosts symposiums, retreats, and conferences. In addition to his publications, he blogs at www.beginningtopray.com .
Conference 2 – Discerning the Will of God with Fr. Timothy Gallagher O.M.V.
Fr. Timothy Gallagher continues his series on discerning the will of God, focusing on the importance of building a solid foundation for discernment. He presents real-life examples, including a young man struggling to choose between marriage and priesthood and a couple discerning a career change. Foundational discernment is rooted in a deep awareness of God’s eternal love, which calls for a reciprocal desire for communion with the divine will. He reflects on the spiritual insight that the human heart naturally seeks to align itself with God’s will as a response to being profoundly loved, and that discernment is not merely a technical process but an expression of this foundational relationship.
You can find various handouts spoken of by Fr. Gallagher in the links below:
Pope Leo XIII and “Rerum Novarum” (The Condition of Labor) – Regnum Novum with Dcn. Omar Gutierrez
Deacon Omar Gutierrez and Kris McGregor discuss the life and contributions of Pope Leo XIII, highlighting his pivotal role in shaping modern Catholic social teaching. Pope Leo XIII, a deeply intellectual and spiritually grounded leader, sought to engage the modern world rather than retreat from it, producing over 80 encyclicals and major works like Rerum Novarum and Libertas. These documents laid the foundation for Catholic social doctrine, addressing issues like the proper understanding of liberty, the role of the state, and the moral dimensions of labor and capital. His insights on the dignity of work, the family as the fundamental social unit, and the rejection of socialism as incompatible with Christian principles continue to influence Catholic thought today. Pope Leo XIII’s visionary approach also included emphasizing the importance of St. Thomas Aquinas in seminary formation and fostering a deep awareness of the spiritual realm, as reflected in his institution of the St. Michael Prayer and the consecration of the 20th century to the Sacred Heart of Jesus.
Pope Leo XIII’s legacy shaped not only the Church’s intellectual framework but also its practical outreach. His encounters with figures like St. Katharine Drexel and St. Thérèse of Lisieux illustrate his belief in the personal responsibility of all Catholics to live out the faith in concrete ways. For Drexel, this meant founding schools for marginalized communities in the United States, while for Thérèse, it meant embracing a spirituality of small sacrifices, which transformed the Church’s understanding of mission. This balance of intellectual rigor and spiritual depth, coupled with a profound commitment to social justice, positioned Leo XIII as a transformative figure whose teachings continue to guide the Church’s mission to this day.
About Pope Leo XIII
Pope Leo XIII (2 March 1810 – 20 July 1903), born Vincenzo Gioacchino Raffaele Luigi Pecci , was the 256th Pope of the Roman Catholic Church, reigning from 1878 to 1903. He was the oldest pope (reigning until the age of 93), and had the third longest pontificate, behind his immediate predecessor Pius IX and John Paul II.
He is known for intellectualism, the development of social teachings with his encyclicalRerum Novarum and his attempts to define the position of the Church with regard to modern thinking. He influenced Roman Catholic Mariology and promoted both the rosary and the scapular. He issued a record eleven encyclicals on the rosary, approved two new Marian scapulars and was the first Pope to fully embrace the concept of Mary as mediatrix. He is also the author of the St. Michael the Archangel prayer, among others.
Discerning Hearts Reflection Questions
How can we draw inspiration from Pope Leo XIII’s commitment to intellectual engagement with the challenges of his time?
In what ways does our spiritual life influence our ability to address the social issues of today?
How can the family serve as the foundation for both individual and communal flourishing in society?
What role does private property play in Christian stewardship and our responsibility to others?
How can we avoid the trap of class conflict while working for social justice?
What lessons can we learn from the examples of St. Katharine Drexel and St. Thérèse of Lisieux in living out our faith?
How does the Eucharist fuel our mission to bring Christ’s love into the world?
How should our Catholic faith influence our approach to work and economic decisions?
What does it mean to truly respond to the call for solidarity with others in our community?
How can we embody the “both/and” approach of Catholic social teaching in our daily lives?
Deacon Omar Gutiérrez is the President and co-Founder of the Evangelium Institute as well as the Director of the Society for the Propagation of the Faith in the Archdiocese of Omaha.
Episode Two – Rooted in Faith – Stories from the Heart with Msgr. John Esseff
Msgr. John Esseff reflects on his family’s deep roots in the Maronite Catholic tradition, tracing his lineage back to Lebanon. He shares how his grandparents immigrated to Pennsylvania, where distinct ethnic enclaves formed around coal mining towns like Wilkes-Barre. He describes his grandfather’s journey from Lebanon and the strong faith that shaped his upbringing and the significance of being baptized in the Maronite Rite, which maintains a continuous connection to the ancient Christian traditions and Aramaic language used by Jesus. This connection profoundly shaped his spiritual identity, grounding him in a lineage that extends back to the earliest days of the Church.
Msgr. Esseff also recounts the colorful and sometimes turbulent story of his parents’ marriage. His father, a hard-living truck driver, found faith after a men’s retreat, marking a pivotal turning point in his life. Despite their unconventional beginnings and the cultural tensions of their respective backgrounds, his parents maintained a steadfast marriage for 60 years. This legacy of faith, family, and resilience profoundly influenced his vocation as a priest, connecting him to the deep roots of his family’s spiritual heritage.
Reflection Questions
How does your family history influence your faith and sense of identity?
In what ways have your ancestors’ sacrifices shaped your spiritual journey?
What role does tradition play in grounding your faith today?
How can understanding your spiritual heritage deepen your relationship with God?
In moments of doubt, how can you draw strength from the legacy of faith passed down to you?
How does the idea of being grafted into a spiritual family tree resonate with your understanding of baptism?
What lessons can you learn from the way Msgr. Esseff’s parents overcame cultural and familial challenges?
How can you better appreciate the spiritual impact of your own baptism?
In what ways can your family’s story inspire your faith journey today?
How might reflecting on your spiritual roots renew your gratitude for the sacraments?
About the Series
In this deeply personal and spiritually rich podcast series, Msgr. John Esseff—renowned retreat master, confessor, and spiritual director—shares intimate stories of his remarkable life. Having encountered some of the most beloved and influential figures of the modern Church, including St. Teresa of Calcutta, St. Padre Pio, Pope St. John Paul II, and many others, Msgr. Esseff offers listeners a living memory of the Church’s heart in the 20th and 21st centuries. This series also explores his missionary work with the poor, his years of service through the Pontifical Missions, and the profound lessons drawn from hidden saints and everyday holiness.
Prayer and Confession – The Heart of Prayer with Fr. Éamonn Bourke
Fr. Eamonn Bourke shares insights from his experience as a chaplain at University College Dublin, where he serves over 32,000 students. He describes his role as a spiritual father, emphasizing the importance of authentic prayer in ministry. Fr. Bourke reflects on the challenges students face, including the isolation and distractions of a secular environment, and the need for priests to be rooted in their own prayer lives to guide others effectively. He also discusses the struggles many encounter in prayer, such as feeling distant from God, wrestling with sin, and overcoming spiritual dryness. Fr. Bourke encourages honesty in prayer, noting that even sin can become a path to deeper healing if approached with humility and trust in God’s mercy.
He further explores the battle against the distractions of modern life, drawing on the wisdom of St. Ignatius of Loyola and his own experiences in pastoral ministry. Despite the noise and temptations of the digital age, cultivating silence and intentional moments of reflection can transform one’s spiritual life. Small but consistent steps, like setting aside devices or using quiet moments in daily life, are ways to reconnect with God.
Discerning Hearts Reflection Questions
How can I cultivate a deeper sense of spiritual fatherhood or motherhood in my relationships, especially with those who look to me for guidance?
In what ways can I make prayer a more central part of my daily life, ensuring my ministry flows from a heart connected to God?
What are the spiritual “weak points” in my life where I am most vulnerable to temptation, and how can I strengthen them?
Do I struggle with being honest with God about my sins and wounds, and how might that honesty open me to deeper healing?
How can I create moments of silence in my busy, noisy life to better hear God’s voice and find inner peace?
When I face spiritual discouragement or dryness, do I turn to prayer and sacramental confession for renewal and strength?
How can I resist the distractions of the digital world while still using technology as a tool for spiritual growth?
In what ways can I better recognize the subtle tactics of the enemy and defend my spiritual life against them?
How can I foster a more childlike trust in God’s unconditional love, even when burdened by past sins or struggles?
Am I willing to make small sacrifices, like fasting or limiting screen time, to strengthen my spiritual fortitude?
Father Éamonn Bourke is a priest of the Archdiocese of Dublin, Ireland and served as Vocations Director for the diocese, as well as Pastor in a number of its parishes. Trained as a spiritual director in the contemplative style, he now serves as Chaplain to University College, Dublin, the largest University in Ireland.
All Shall Be Well: A Journey Through Julian of Norwich’s Revelations of Divine Love with Kris McGregor
Episode Two: The First Shewing — Love Poured Out and the Mystery of the Trinity
Summary: In this second episode, we enter into Julian’s First Shewing—a profound vision of Christ’s Passion that opens us to the mystery of the Trinity, the role of Our Lady, and the enduring love of God that holds all creation in being. Set against the backdrop of a suffering world, Julian’s revelations center not on fear or judgment, but on the intimate mercy of a God who bleeds, who nurtures, and who encloses the soul in divine goodness. This episode explores the mystical and theological depths of Julian’s experience through Scripture, contemplative reflection, and Julian’s own words.
Full Julian of Norwich Quotations Used in Episode 2:
From Revelations of Divine Love, Long Text, Chapters IV–VII, trans. Grace Warrack, Methuen & Co., 1901 (PDF edition).
The Blood from the Crown — A Vision of Love in Suffering
“And in this suddenly I saw the red blood trickle down from under the garland, hot and freshly and right plenteously, as it were in the time of His Passion when the garland of thorns was pressed on His blessed head. It was as though He had just been crowned, and it seemed to me that He was still bleeding now—as if it had never ceased, and would never cease—until all creation is healed by that love.” (Ch. IV)
The Trinity — Love Without Beginning or End
“And in the same Shewing suddenly the Trinity fulfilled my heart most of joy. And so I understood it shall be in heaven without end to all that shall come there. For the Trinity is God: God is the Trinity; the Trinity is our Maker and Keeper, the Trinity is our everlasting love and everlasting joy and bliss, by our Lord Jesus Christ.” (Ch. IV)
Our Lady — The Humility and Glory of Mary
“In this Shewing He brought our blessed Lady to my understanding. I saw her ghostly, in bodily likeness: a simple maid and a meek, young of age and little waxen above a child, in the stature that she was when she conceived. Also God shewed in part the wisdom and the truth of her soul: wherein I understood the reverent beholding in which she beheld her God and Maker, marvelling with great reverence that He would be born of her that was a simple creature of His making… She is more than all that God made beneath her in worthiness and grace; for above her is nothing that is made but the blessed Manhood of Christ.” (Ch. IV)
“And [it was] to learn us this, as to mine understanding, [that] our Lord God shewed our Lady Saint Mary in the same time: that is to say, the high Wisdom and Truth she had in beholding of her Maker so great, so holy, so mighty, and so good. This greatness and this nobleness of the beholding of God fulfilled her with reverent dread, and withal she saw herself so little and so low, so simple and so poor, in regard of her Lord God, that this reverent dread fulfilled her with meekness. And thus, by this ground [of meekness] she was fulfilled with grace and with all manner of virtues, and overpasseth all creatures.” (Ch. VII)
The Hazelnut and the Hiddenness of God
“Also in this He shewed me a little thing, the quantity of an hazel-nut, in the palm of my hand; and it was as round as a ball. I looked thereupon with eye of my understanding, and thought: What may this be? And it was answered generally thus: It is all that is made. I marvelled how it might last, for methought it might suddenly have fallen to naught for little[ness]. And I was answered in my understanding: It lasteth, and ever shall [last] for that God loveth it. And so All-thing hath the Being by the love of God.”
(Ch. V)
“In this Little Thing I saw three properties. The first is that God made it, the second is that God loveth it, the third, that God keepeth it.”
“It needeth us to have knowing of the littleness of creatures and to hold as nought all-thing that is made, for to love and have God that is unmade. For this is the cause why we be not all in ease of heart and soul: that we seek here rest in those things that are so little, wherein is no rest, and know not our God that is All-mighty, All-wise, All-good. For He is the Very Rest.”
(Ch. V)
“God willeth to be known, and it pleaseth Him that we rest in Him; for all that is beneath Him sufficeth not us. And this is the cause why that no soul is rested till it is made nought as to all things that are made. When it is willingly made nought, for love, to have Him that is all, then is it able to receive spiritual rest.”
(Ch. V)
“God, of Thy Goodness, give me Thyself: for Thou art enough to me, and I may nothing ask that is less that may be full worship to Thee; and if I ask anything that is less, ever me wanteth,—but only in Thee I have all.”
(Ch. V)
The Goodness of God — The Soul’s Deepest Confidence
“For the Goodness of God is the highest prayer, and it cometh down to the lowest part of our need. It quickeneth our soul and bringeth it on life, and maketh it for to waxen in grace and virtue. It is nearest in nature; and readiest in grace: for it is the same grace that the soul seeketh, and ever shall seek till we know verily that He hath us all in Himself enclosed.”
(Ch. VI)
“We use for lack of understanding and knowing of Love, to take many means [whereby to beseech Him]… Then saw I truly that it is more worship to God, and more very delight, that we faithfully pray to Himself of His Goodness and cleave thereunto by His Grace, with true understanding, and steadfast by love, than if we took all the means that heart can think.”
(Ch. VI)
“We pray to God for His holy flesh and His precious blood, His holy Passion, His dearworthy death and wounds… and all the help we have of [His Mother] is of His Goodness… the dearworthy love and endless friendship that we have of them, it is of His Goodness.”
(Ch. VI)
“As the body is clad in the cloth, and the flesh in the skin, and the bones in the flesh, and the heart in the whole, so are we, soul and body, clad in the Goodness of God, and enclosed.”
(Ch. VI)
“For truly our Lover desireth that our soul cleave to Him with all its might, and that we be evermore cleaving to His Goodness. For of all things that heart may think, this pleaseth most God, and soonest speedeth the soul.”
(Ch. VI)
Scripture Featured
(Translations used: Revised Standard Version [RSV] )
(Colossians 1:17, RSV)
“He is before all things, and in him all things hold together”
Catechism of the Catholic Church, §2560
“”If you knew the gift of God!”7 The wonder of prayer is revealed beside the well where we come seeking water: there, Christ comes to meet every human being. It is he who first seeks us and asks us for a drink. Jesus thirsts; his asking arises from the depths of God’s desire for us. Whether we realize it or not, prayer is the encounter of God’s thirst with ours. God thirsts that we may thirst for him.”
Reflection Questions for Prayer
How do I experience the goodness of God in my life right now?
Do I sometimes seek comfort in created things more than the Creator?
What does it mean to you to be “clothed in God’s goodness”? How might that awareness affect your prayer, your actions, and your hope
Closing Prayer (inspired by the First Shewing)
Lord God, You are our Maker, our Keeper, and our everlasting Love. In Your mercy, You show us that all things are made by You, kept by You, and loved by You. Even the smallest, most fleeting thing lasts because You will it in love.
Help us to find our rest not in things that fade, But in You, the One who is unmade, unchanging, and ever near. Clothe us in Your goodness. Teach us to let go of what cannot satisfy, And to cling to You in quiet trust.
May we come before You simply and plainly, Like children before a loving Father—like souls before a gracious Lord— saying, “God, of Thy goodness, give me Thyself.” For in You alone we have all.
About Pope Leo XIII