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The Gift of Nothing: Finding Everything in the Eucharist – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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In this episode of Building a Kingdom of Love, Msgr. John Esseff and Kris McGregor reflect on the meaning of “nothing” through a children’s story, The Gift of Nothing by Patrick McDonnell. They discuss how true humility allows us to recognize that what we have on our own is “nothing,” but when united with God, that “nothing” becomes filled with His infinite love and possibility.

The heart of their reflection centers on the Eucharist. Though it may appear outwardly as “nothing”—simple bread and wine—it is in fact the very presence of Christ, the Bread of Life. Msgr. Esseff shares that only through deep intimacy with Jesus in the Eucharist can people truly experience healing, love, and transformation. Without that personal encounter, many fail to realize the profound gift being offered.

They explore how Eucharistic adoration opens the way to intimacy with God, helping the soul hear Christ’s words: “As the Father has loved me, so I have loved you.” This love is not abstract but deeply personal, allowing individuals to find their true worth and extend that love to family, friends, and even those most difficult to love.

The conversation also touches on the fears people have of surrendering fully to God—fearing loss of self—when in truth, giving God “nothing” allows Him to fill us with “everything.” They use the image of nuclear power to describe how Christ’s presence in the Eucharist radiates divine fire into the soul, turning a person into a living source of grace for others.

Finally, they connect this with real life: intimacy with Jesus enables transformation in marriages, families, parishes, and society. Without this living encounter, many Catholics remain stagnant, but with it, hearts are healed and renewed. The call is clear: return to the Eucharist, adore Him, and allow His love to ignite every part of life.

Discerning Hearts Spiritual Reflection Questions:

How does the story of The Gift of Nothing invite you to reflect on the meaning of humility in your own life?
What does it mean to recognize that, apart from God, we have “nothing,” yet with Him we receive “everything”?
How do you personally experience intimacy with Christ in the Eucharist or in Eucharistic adoration?
What fears or attachments might keep you from fully surrendering to God’s love?
When have you felt God speak to you personally with the words: “As the Father has loved me, so I have loved you” (John 15:9)?
How can the Eucharist transform not only your own heart but also your relationships with family, friends, or those who are difficult to love?
What practical step can you take this week to deepen your devotion to the Eucharist and allow Christ’s love to radiate through you to others?

Ep 11 – The 13th Shewing pt. 3 – All Shall Be Well w/ Kris McGregor – Discerning Hearts Catholic Podcasts

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All Shall Be Well: A Journey Through Julian of Norwich’s Revelations of Divine Love with Kris McGregor

Episode 11: The Thirteenth Shewing (Part 3) —
Sin, Contrition, and the Tenderness of God’s Love

Summary:

In this episode, we are guided into a deeper into the closing chapters of the Thirteenth Shewing. Julian confronts the painful reality of sin, but also the astonishing way God transforms even our wounds into worship. She sees how contrition, compassion, and longing for God purify the soul and prepare it for heaven, and how shame is turned into joy. Julian insists there is no harder hell than sin itself, yet reminds us that Christ’s mercy always seeks to heal and restore. Through her visions, she teaches us to hate sin for love of God while endlessly loving the soul as God loves it. This episode concludes with Julian’s reassurance that we are kept securely in God’s mercy, called to live lives of repentance, prayer, and sacramental grace as we await the day when truly “all shall be well.

For other episodes in this series visit: All Shall Be Well: A Journey Through Julian of Norwich’s Revelations of Divine Love with Kris McGregor

Full Julian of Norwich Quotations Used in Episode 11:

From Revelations of Divine Love, Long Text, Chapters XXXVII-XL, trans. Grace Warrack, Methuen & Co., 1901 (PDF edition).

The Universality of Sin and the Tenderness of God

“GOD brought to my mind that I should sin. And for pleasance that I had in beholding of Him, I attended not readily to that shewing; and our Lord full mercifully abode, and gave me grace to attend. And this shewing I took singularly to myself; but by all the gracious comfort that followeth, as ye shall see, I was learned to take it for all mine even-Christians: all in general and nothing in special: though our Lord shewed me that I should sin, by me alone is understood all.”(Ch. 37)

When Sin Is Turned to Worship

“Also God shewed that sin shall be no shame to man, but worship. For right as to every sin is answering a pain by truth, right so for every sin, to the same soul is given a bliss by love: right as diverse sins are punished with diverse pains according as they be grievous, right so shall they be rewarded with diverse joys in Heaven according as they have been painful and sorrowful to the soul in earth. For the soul that shall come to Heaven is precious to God, and the place so worshipful that the goodness of God suffereth never that soul to sin that shall come there without that the which sin shall be rewarded; and it is made known without end, and blissfully restored by overpassing worship.” (Ch. 38)

The Three Medicines of the Soul

“As long as we are in this life, what time that we by our folly turn us to the beholding of the reproved, tenderly our Lord God toucheth us and blissfully calleth us, saying in our soul: Let be all thy love, my dearworthy child: turn thee to me — I am enough to thee — and enjoy in thy Saviour and in thy salvation. And that this is our Lord’s working in us, I am sure the soul that hath understanding therein by grace shall see it and feel it.

And though it be so that this deed be truly taken for the general Man, yet it excludeth not the special. For what our good Lord will do by His poor creatures, it is now unknown to me.” (Ch. 39)

Hating Sin, Loving the Soul

“But now if any man or woman because of all this spiritual comfort that is aforesaid, be stirred by folly to say or to think: If this be true, then were it good to sin so as to have the more meed, or else to charge the less guilt to sin, beware of this stirring: for verily if it come it is untrue, and of the enemy of the same true love that teacheth us that we should hate sin only for love. I am sure by mine own feeling, the more that any kind soul seeth this in the courteous love of our Lord God, the lother he is to sin and the more he is ashamed. For if afore us were laid together all the pains in Hell and in Purgatory and in Earth, death and other, and by itself sin, we should rather choose all that pain than sin. For sin is so vile and so greatly to be hated that it may be likened to no pain which is not sin. And to me was shewed no harder hell than sin. For a kind soul hath no hell but sin.” (Ch. 40)

“And [when] we give our intent to love and meekness, by the working of mercy and grace we are made all fair and clean. As mighty and as wise as God is to save men, so willing He is. For Christ Himself is [the] ground of all the laws of Christian men, and He taught us to do good against ill: here may we see that He is Himself this charity, and doeth to us as He teacheth us to do. For He willeth that we be like Him in wholeness of endless love to ourself and to our even-Christians: no more than His love is broken to us for our sin, no more willeth He that our love be broken to ourself and to our even-Christians: but [that we] endlessly hate the sin and endlessly love the soul, as God loveth it. Then shall we hate sin like as God hateth it, and love the soul as God loveth it. And this word that He said is an endless comfort: I keep thee securely.” (Ch. 40)

Scripture Featured

(Translations used: Revised Standard Version [RSV] )

(1 John 1:8–9)

“If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.”

(Romans 5:20)

“Where sin increased, grace abounded all the more”

Catechism of the Catholic Church

“Sin is present in human history; any attempt to ignore it or to give this dark reality other names would be futile.” (CCC 386)

“To try to understand what sin is, one must first recognize the profound relation of man to God, for only in this relationship is the evil of sin unmasked in its true identity as humanity’s rejection of God and opposition to him, even as it continues to weigh heavy on human life and history.” (CCC 386)

“There is not, never has been, and never will be a single human being for whom Christ did not suffer.” (CCC 605)

“Sin is an offense against God: ‘Against you, you alone, have I sinned, and done that which is evil in your sight.’ Sin sets itself against God’s love for us and turns our hearts away from it.” (CCC 1805)

“Those who approach the sacrament of Penance obtain pardon from God’s mercy for the offense committed against him, and are at the same time reconciled with the Church which they have wounded by their sins. This sacrament imparts to the sinner the love of God who reconciles.” (CCC 1422)

“The practice of all the virtues is animated and inspired by charity, which ‘binds everything together in perfect harmony.’ It is the form of the virtues; it articulates and orders them among themselves; it is the source and goal of their Christian practice.” (CCC 1827).

Reflection Questions for Prayer

1. Julian tells us that sin is “no harder hell” than itself, yet God keeps us securely in His love. How does this shape the way you see your own struggles with sin?
2. She urges us to endlessly hate sin but endlessly love the soul. In your life, what does it mean to hold that balance in relationships with others and with yourself?
3. Julian’s witness is that mercy, compassion, and longing for God turn wounds into worship. Where do you see God already transforming sorrow into joy in your journey??

Closing Prayer

Lord Jesus Christ,
You who revealed to Julian that all shall be well,
teach us to hate sin as You do,
but to love the soul as You love.
Grant us contrition to be cleansed,
compassion to be made ready,
and holy longing to be made worthy of heaven.
Keep us securely in Your mercy,
and let every wound be healed into worship.
May we walk in the hope of Your promise,
until we are one with You forever.

Amen.

St. Augustine of Hippo, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

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St. Augustine of Hippo, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: 13 November 354
Died: 28 August 430

In part 2 of their conversation, Dr. Matthew Bunson and Kris McGregor explore the transformative journey of St. Augustine from his baptism in Italy to his return to Africa, where he established a monastic community and eventually became a priest and bishop. Augustine’s profound transformation and commitment to spiritual renewal equipped him to compassionately address heresies like Donatism and Pelagianism, emphasizing the Church’s teachings on the efficacy of the sacraments and grace.

St. Augustine’s pastoral nature, his focus on communicating the faith in accessible ways, show his deep concern for individuals’ relationships with God. They also discuss the challenges Augustine faced during the Vandal invasion of North Africa, his final days filled with prayer and sorrow, and the lasting impact of his works, particularly “The Confessions,” which serves as a roadmap for spiritual growth.

His humility, intellectual brilliance, and dedication to the Church, makes him a timeless figure whose teachings continue to resonate in the Church today.

Discerning Hearts Reflection Questions

How has the sanctifying grace of God transformed your life and deepened your commitment to constant renewal?
In what ways can you, like St. Augustine, approach those in error with compassion rather than intellectual superiority?
How do you understand and appreciate the teaching that Christ is the true minister of the sacraments, regardless of the priest’s worthiness?
How can you apply St. Augustine’s example of pastoral care, balancing intellectual rigor with a deep concern for the well-being of individuals?
In your efforts to evangelize, how can you simplify the message of the Gospel to make it accessible to all, as St. Augustine did?
Reflect on the humility required to confess your sins openly—what lessons can you draw from St. Augustine’s “Confessions” for your own spiritual journey?
How do you seek and experience the true rest that comes from surrendering to God’s love, as St. Augustine expressed in his famous dictum about the restlessness of the human heart?

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2008:

“After his Baptism, Augustine decided to return to Africa with his friends, with the idea of living a community life of the monastic kind at the service of God. However, while awaiting their departure in Ostia, his mother fell ill unexpectedly and died shortly afterwards, breaking her son’s heart. Having returned to his homeland at last, the convert settled in Hippo for the very purpose of founding a monastery. In this city on the African coast he was ordained a priest in 391, despite his reticence, and with a few companions began the monastic life which had long been in his mind, dividing his time between prayer, study and preaching. All he wanted was to be at the service of the truth. He did not feel he had a vocation to pastoral life but realized later that God was calling him to be a pastor among others and thus to offer people the gift of the truth. He was ordained a Bishop in Hippo four years later, in 395. Augustine continued to deepen his study of Scripture and of the texts of the Christian tradition and was an exemplary Bishop in his tireless pastoral commitment: he preached several times a week to his faithful, supported the poor and orphans, supervised the formation of the clergy and the organization of mens’ and womens’ monasteries. In short, the former rhetorician asserted himself as one of the most important exponents of Christianity of that time. He was very active in the government of his Diocese – with remarkable, even civil, implications – in the more than 35 years of his Episcopate, and the Bishop of Hippo actually exercised a vast influence in his guidance of the Catholic Church in Roman Africa and, more generally, in the Christianity of his time, coping with religious tendencies and tenacious, disruptive heresies such as Manichaeism, Donatism and Pelagianism, which endangered the Christian faith in the one God, rich in mercy.

And Augustine entrusted himself to God every day until the very end of his life: smitten by fever, while for almost three months his Hippo was being besieged by vandal invaders, the Bishop – his friend Possidius recounts in his Vita Augustini – asked that the penitential psalms be transcribed in large characters, “and that the sheets be attached to the wall, so that while he was bedridden during his illness he could see and read them and he shed constant hot tears” (31, 2). This is how Augustine spent the last days of his life. He died on 28 August 430, when he was not yet 76. We will devote our next encounters to his work, his message and his inner experience.”

For more visit Vatican.va

For more from Dr. Matthew Bunson, check out his Discerning Hearts page.

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

St. Augustine of Hippo, Part 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

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St. Augustine of Hippo, Part 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: 13 November 354
Died: 28 August 430

Dr. Matthew Bunson and Kris McGregor discusses the life and legacy of St. Augustine, one of the most influential figures in Christian history. Dr. Bunson describes Augustine as a towering figure, honored as a saint, a Church Father, and a Doctor of the Church, often referred to as the “Doctor of Grace.” His vast body of work, including Confessions and City of God, has profoundly impacted Western civilization and Christian thought.

St. Augustine’s early life was marked by a search for truth that led him through various philosophical and religious paths, including Manichaeism, a sect that emphasized the struggle between good and evil. Despite his brilliant intellect, Augustine’s early years were also characterized by moral failings and spiritual struggles, including a notorious prayer, “Lord, make me chaste, but not yet,” reflecting his inner conflict.

A pivotal moment in Augustine’s life was his encounter with St. Ambrose in Milan, whose teachings and personal example deeply influenced him. Augustine’s eventual conversion to Christianity was spurred by an emotional and spiritual crisis, culminating in a mystical experience where he heard a child’s voice saying, “Take and read,” leading him to a passage in Romans that brought about his complete transformation. He was baptized by Ambrose, marking the beginning of his new life dedicated to Christ.

Discerning Hearts Reflection Questions

How has St. Augustine’s theological contributions shaped both Catholic and broader Christian thought throughout history?
What lessons can we learn from Augustine’s struggle with intellectual pride, especially in his early years with the Manicheans?
How did the influence of key figures like St. Monica and St. Ambrose guide Augustine towards his conversion, and how can we seek similar guidance in our own spiritual journeys?
Augustine experienced multiple conversions throughout his life; in what ways can we recognize and embrace ongoing conversion in our own faith lives?
How did Augustine reconcile his desire for intellectual understanding with his need for faith, and what does this teach us about the balance between reason and belief?
Reflect on Augustine’s confessions of sin and the transformative power of God’s grace; how can we apply this understanding to our own experiences of sin and redemption?
Augustine famously stated, “Our hearts find no peace until they rest in you”; how does this insight challenge us to seek true peace in our relationship with God?

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2008:

“In Milan, Augustine acquired the habit of listening – at first for the purpose of enriching his rhetorical baggage – to the eloquent preaching of Bishop Ambrose, who had been a representative of the Emperor for Northern Italy. The African rhetorician was fascinated by the words of the great Milanese Prelate; and not only by his rhetoric. It was above all the content that increasingly touched Augustine’s heart. The great difficulty with the Old Testament, because of its lack of rhetorical beauty and lofty philosophy was resolved in St Ambrose’s preaching through his typological interpretation of the Old Testament: Augustine realized that the whole of the Old Testament was a journey toward Jesus Christ. Thus, he found the key to understanding the beauty and even the philosophical depth of the Old Testament and grasped the whole unity of the mystery of Christ in history, as well as the synthesis between philosophy, rationality and faith in the Logos, in Christ, the Eternal Word who was made flesh.
Augustine soon realized that the allegorical interpretation of Scripture and the Neo-Platonic philosophy practised by the Bishop of Milan enabled him to solve the intellectual difficulties which, when he was younger during his first approach to the biblical texts, had seemed insurmountable to him.

Thus, Augustine followed his reading of the philosophers’ writings by reading Scripture anew, especially the Pauline Letters. His conversion to Christianity on 15 August 386 therefore came at the end of a long and tormented inner journey – of which we shall speak in another catechesis -, and the African moved to the countryside, north of Milan by Lake Como – with his mother Monica, his son Adeodatus and a small group of friends – to prepare himself for Baptism. So it was that at the age of 32 Augustine was baptized by Ambrose in the Cathedral of Milan on 24 April 387, during the Easter Vigil.”

For more visit Vatican.va

For more from Dr. Matthew Bunson, check out his Discerning Hearts page.

WOM2 – The Centrality of the Eucharist – The Way of Mystery with Deacon James Keating – Discerning Hearts Podcast

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The Centrality of the Eucharist – The Way of Mystery with Deacon James Keating

Deacon James Keating reflect on the Paschal mystery as the triumph of Christ over death and evil, not only as a past event but as a living reality. Fear of death shapes human behavior in profound ways, yet Christ’s resurrection liberates us from that fear, planting within us the “seed of the resurrection.” When we allow Christ’s life to take root in our hearts, hope becomes part of our identity, enabling us to see death as a passage into fulfillment rather than an end. This truth is made present in the Eucharist, where we receive Christ’s own obedience and love for the Father, equipping us to confront struggles, temptation, and cultural passivity with courage and vitality.

Tthe Eucharist is participation in Christ’s self-offering. By entering Mass with honesty—acknowledging our sins and weaknesses rather than hiding behind appearances—we open ourselves to transformation and strength for daily battles against sin and despair. True worship draws us into communion with God, pouring out in acts of charity toward others. Keating warns against reducing Jesus to a distant historical figure or treating Mass as a mere ritual; instead, it’s an encounter with the living Christ whose presence empowers us for holiness. The Paschal mystery calls us into a life of honesty, sacrifice, and reciprocal love, where God’s gift of himself to us moves us to give ourselves away for others.

Discerning Hearts Reflection Questions

How does Christ’s victory over death change the way I view my own mortality?
In what ways do I allow fear—of death, failure, or loss—to diminish the fullness of life God desires for me?
Do I see the Eucharist as a living encounter with Christ, or do I reduce it to a routine ritual?
How honestly do I bring my sins and weaknesses before God when I participate in Mass?
What prevents me from fully cooperating with God’s grace to become “fit for heaven”?
How am I called to carry my cross daily in imitation of Christ’s obedience to the Father?
Do I approach Mass with the desire to be transformed, or with rationalizations that hold me back?
How can I allow God’s gift of himself in the Eucharist to bear fruit in acts of charity toward others?
Where in my life am I tempted to seek fulfillment in “stuff” rather than in communion with the divine?
How is the Holy Spirit inviting me to pour myself out in trust and love, as God pours himself out for me?

Deacon James Keating, Ph.D., is a professor of Spiritual Theology and serves as a spiritual director at Kenrick Glennon Seminary in St. Louis, MO.

Check out Deacon Keating’s “Discerning Heart” page

HSE5 – Our Identity & Relationship in Christ – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J. – Discerning Hearts Podcasts

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Our Identity & Relationship in Christ – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.

Fr. Anthony Wieck unpacks the “principle and foundation” that grounds Ignatian spirituality. The Spiritual Exercises, he explains, are five forms of prayer—examination, meditation, contemplation, vocal, and mental—that dispose the soul to let go of false attachments and discover God’s will. At the core is the truth that we are created by God with a purpose: to praise, reverence, and serve Him. This insight shifts the focus away from self-invention and self-fulfillment toward God as the center of our existence. Like clay in the hands of the divine potter, we are continually being shaped and sustained by God’s love.

Praise, reverence, and service form a dynamic path of relationship with God. Praise begins in joy at the gift of life, reverence acknowledges God’s otherness that makes true love possible, and service embodies love through self-giving. Identity is not found in what we achieve or how others see us, but in being God’s children, loved and formed in Christ. Focusing on the heart of Jesus rather than our failures brings freedom and joy, allowing us to live in mercy and draw others into that same relationship. We are called to pray daily for the grace to reorient life toward God’s purpose of praising, reverencing, and serving Him.

Discerning Hearts Catholic Reflection Questions:

How do I recognize that my life is created and sustained by God each day, rather than something I create on my own?
In what ways am I still clinging to attachments that prevent me from freely seeking God’s will?
How can I practice praise more consciously, rejoicing in the gift of life and God’s presence today?
Do I approach God with reverence, remembering He is wholly other, and letting that awareness deepen my love for Him?
Where in my daily life is God inviting me to serve with joy, even in small and hidden ways?
How can I let Christ’s Sacred Heart reorient my focus from my sins and weaknesses toward His mercy and love?
What steps can I take to root my identity in being God’s beloved child rather than in achievements or others’ opinions?
How might I allow myself to be “clay in the potter’s hands,” surrendering to God’s ongoing work of shaping me?
In what concrete ways can I love my neighbor with the love of Christ that I have first received?
Am I willing to pray daily for the grace to praise, reverence, and serve God as the principle and foundation of my life?

Fr. Anthony Wieck is a Jesuit priest of the Central & Southern province. Sixth of nine children, raised on a farm in Oregon, Fr. Anthony began religious life in 1994, spending his first five years of formation in Rome, Italy, studying at the Casa Balthasar and the Gregorian. The former was under the watchful patronage of Pope Benedict XVI (then-Card. Joseph Ratzinger). Fr. Anthony currently acts as retreat master at White House Jesuit Retreat in St. Louis, Missouri. He also offers spiritual direction at the St. Louis diocesan seminary for 25 future priests there.

SD2 – The Practical Guidance of Rules 5-9 – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher – Discerning Hearts Podcasts

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BA6 - "Refuse to Accept Discouragement" - Begin Again: The Spiritual Legacy of Ven. Bruno Lanteri with Fr. Timothy Gallagher

The Practical Guidance of Rules 5-9 – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher

Fr. Timothy Gallagher and Kris McGregor discuss St. Ignatius’ rules on spiritual desolation and distinguishing between the actions of the good spirit and the enemy during the discernment process.

In particular, Rules 5 through 9 provide practical guidance, advising against changes during desolation, promoting active spiritual tools, and addressing the causes and purposes of desolation. Fr. Gallagher makes note of the trial aspect, encouraging patience, and stresses the humility of recognizing spiritual consolation as a gift from God.

Discerning Hearts Reflection Questions:

How does Ignatius define discernment of spirits, and what is its purpose in our spiritual lives?
Explore the actions of the good spirit and the enemy in different spiritual situations, such as moving away from God or striving to grow closer to Him.
How does the good spirit’s biting and stinging impact a person going away from God, and what role does discomfort play in leading them back to God?
In contrast, how does the enemy attempt to hinder a person growing toward God, and what tactics does Ignatius describe in this scenario?
Summarize the key points from Rules 5 to 9, focusing on the importance of not making changes during desolation, active use of spiritual tools, and understanding the causes and purposes of desolation.
How does Ignatius present desolation as a trial, and what opportunities for growth does it offer to individuals experiencing it?
Explore the significance of working to be patient during spiritual desolation and the encouragement to stay the course.
What are the three principal causes Ignatius highlights for spiritual desolation, and how does understanding these causes contribute to spiritual growth?
Reflect on the concept that all spiritual consolation is a gift from God, and how recognizing this truth fosters humility and spiritual maturity.

From Setting the Captives Free: Personal Reflections on Ignatian Discernment of Spirits:

“First Rule. The first rule: In persons who are going from mortal sin to mortal sin, the enemy is ordinarily accustomed to propose apparent pleasures to them, leading them to imagine sensual delights and pleasures in order to hold them more and make them grow in their vices and sins. In these persons the good spirit uses a contrary method, stinging and biting their consciences through their rational power of moral judgment.

Second Rule. The second: In persons who are going on intensely purifying their sins and rising from good to better in the service of God our Lord, the method is contrary to that in the first rule. For then it is proper to the evil spirit to bite, sadden, and place obstacles, disquieting with false reasons, so
that the person may not go forward. And it is proper to the good spirit to give courage and strength, consolations, tears, inspirations and quiet, easing and taking away all obstacles, so that the person may go forward in doing good.

Third Rule. The third is of spiritual consolation. I call it consolation when some interior movement is caused in the soul, through which the soul comes to be inflamed with love of its Creator and Lord, and, consequently when it can love no created thing on the face of the earth in itself, but only in the Creator of them all. Likewise when it sheds tears that move to love of its Lord, whether out of sorrow for one’s sins, or for the passion of Christ our Lord, or because of other things directly ordered to his service and praise. Finally, I call consolation every increase of hope, faith and charity, and all interior
joy that calls and attracts to heavenly things and to the salvation of one’s soul, quieting it and giving it peace in its Creator and Lord.

Fourth Rule. The fourth is of spiritual desolation. I call desolation all the contrary of the third rule, such as darkness of soul, disturbance in it, movement to low and earthly things, disquiet from various agitations and temptations, moving to lack of confidence, without hope, without love, finding oneself totally slothful, tepid, sad and, as if separated from one’s Creator and Lord. For just as consolation is contrary to desolation, in the same way the thoughts that come from consolation are contrary to the thoughts that come from desolation.

Fifth Rule. The fifth: In time of desolation never make a change, but be firm and constant in the proposals and determination in which one was the day preceding such desolation, or in the determination in which one was in the preceding consolation. Because, as in consolation the good spirit guides and counsels us more, so in desolation the bad spirit, with whose counsels we cannot find the way to a right decision.

Sixth Rule. The sixth: Although in desolation we should not change our first proposals, it is very advantageous to change ourselves intensely against the desolation itself, as by insisting more upon prayer, meditation, upon much examination, and upon extending ourselves in some suitable way of doing penance.

Seventh Rule. The seventh: Let one who is in desolation consider how the Lord has left him in trial in his natural powers, so that he may resist the various agitations and temptations of the enemy; since he can resist with the divine help, which always remains with him, though he does not clearly feel it; for the Lord has taken away from him his great fervor, abundant love and intense grace, leaving him, however, sufficient grace for eternal salvation.

Eighth Rule. The eighth: Let one who is in desolation work to be in patience, which is contrary to the vexations which come to him, and let him think that he will soon be consoled, diligently using the means against such desolation, as is said in the sixth rule.

Ninth Rule. The ninth: There are three principal causes for which we find ourselves desolate. The first is because we are tepid, slothful or negligent in our spiritual exercises, and so through our faults spiritual consolation withdraws from us. The second, to try us and see how much we are and how
much we extend ourselves in his service and praise without so much payment of consolations and increased graces. The third, to give us true recognition and understanding so that we may interiorly feel that it is not ours to attain or maintain increased devotion, intense love, tears or any other spiritual
consolation, but that all is the gift and grace of God our Lord, and so that we may not build a nest in something belonging to another, raising our mind in some pride or vainglory attributing to ourselves the devotion or the other parts of the spiritual consolation.”

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

For the other episodes in this series check out Fr. Timothy Gallagher’s “Discerning Hearts” page

The Queenship of the Blessed Virgin Mary – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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The Queenship of the Blessed Virgin Mary – Building a Kingdom of Love with Msgr. John Esseff

Msgr. John Esseff John Esseff and Kris McGregor reflect on the queenship of Mary, drawing from stories of apparitions and her motherly role in salvation history. Mary’s title as queen is not tied to worldly grandeur but to her humility, purity, and tender care. Msgr. Esseff highlights how Mary appeared to the lowly—Juan Diego at Guadalupe, children at Fatima, Bernadette at Lourdes—always offering comfort, healing, and intercession. Her queenship flows from her role as the Mother of God, and her love extends universally, desiring to bring every person closer to Christ. Her presence in sacramentals like the Miraculous Medal continues to be a source of grace and healing for those who turn to her in need.

Mary’s humility as the key to her victory over Satan—being the “heel” that crushes the serpent’s head. Esseff ties this to Jesus’ teaching that the last shall be first, and he invites reflection on how God’s generosity will surprise us in heaven, welcoming even those we might least expect. Mary’s queenship, united with Christ the Good Shepherd, is shown in her concern for the lost, sick, and forgotten. The episode concludes with a call to childlike trust: to become small, dependent, and open to God’s love, learning from Mary’s example of humility and her constant readiness to care for those in need.

Discerning Hearts Reflection Questions

How does Mary’s humility as the “heel” crushing the serpent challenge my own understanding of strength and greatness?
In what ways do I turn to Mary as a mother when I am in need of comfort, healing, or guidance?
What can I learn from Mary’s appearances at Guadalupe, Lourdes, and Fatima about God’s love for the poor, the sick, and children?
How do I respond to Christ’s teaching that “the last shall be first” in my daily life and relationships?
Do I approach God with childlike trust, allowing myself to be cared for as a son or daughter?
How can I imitate Mary’s example of going “in haste” to serve others, as she did for Elizabeth?
What areas of my life most need Mary’s intercession and the healing power of her Son today?
How does the reality of God’s generosity in welcoming the unexpected into heaven challenge my attitude toward others?

Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. Msgr. Esseff served as a retreat director and confessor to Saint Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the Missionaries of Charity. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical missions, a Catholic organization established by Pope St. John Paul II to bring the Good News to the world, especially to the poor. He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians, and other religious leaders .

WOM1 – The Eucharist and Moral Living – The Way of Mystery with Deacon James Keating – Discerning Hearts Podcast

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The Eucharist and Moral Living – The Way of Mystery with Deacon James Keating

Deacon James Keating and Kris McGregor explores how the Eucharist is central to the Christian life, shaping both conscience and spiritual formation. Dcn. Keating describes the Mass as the intimate meeting place where minds are renewed, hearts are healed, and access to God’s own life is offered as close as one’s parish church. He likens growth in appreciating the Eucharist to marriage—initial understanding is limited, but with time, deeper dimensions of love and commitment unfold. As spiritual maturity develops, the Mass becomes not an obligation but a deep desire, with daily participation seen as a joy rather than a burden. The Eucharist can be viewed as the unfolding of “the way of mystery,” a lifelong, step-by-step journey into God’s redemptive love, where sacraments are encounters with Christ acting in the heart.

The Paschal Mystery is God’s astonishing generosity in sharing His own happiness with humanity through Christ’s life, death, and resurrection. Redemption is God’s healing of humanity’s wound of distrust, restoring friendship and communion with Him through the sacramental life. This union is not achieved all at once but unfolds gradually, with human cooperation in grace being the drama of life. Keating highlights the Trinity’s eternal communion of love and God’s profound desire to dwell with humanity, even calling us friends through Christ. The Eucharist reveals both God’s lordship and His intimate friendship, grounding discipleship in gratitude, trust, and awe before the mystery of divine love made present in bread and wine.

Discerning Hearts Reflection Questions

In what ways has my understanding of the Mass grown or matured over time, like a marriage deepening in love?
Do I approach the Eucharist as a precious gift, or do I sometimes take its accessibility for granted?
How am I being called to prepare more intentionally before receiving the Eucharist?
What does meditating on the Paschal Mystery reveal to me about the purpose of my life?
Where in my life do I still struggle to trust God’s providence, and how might the sacraments heal this wound?
How do I respond to God’s desire for communion with me in my daily choices?
In what ways does Christ’s invitation to friendship change the way I live my discipleship?
How do I experience the drama of redemption—continuing to surrender to grace—in my own spiritual journey?
What practical step can I take this week to cherish the Eucharist more deeply?

Deacon James Keating, Ph.D., is a professor of Spiritual Theology and serves as a spiritual director at Kenrick Glennon Seminary in St. Louis, MO.

Check out Deacon Keating’s “Discerning Heart” page

St. Bernard of Clairvaux, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

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St. Anthony of Padua Doctor of Church Matthew Bunson Podcast

St. Bernard of Clairvaux, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: 1090, Fontaine-lès-Dijon, France
Died: August 20, 1153, Clairvaux Abbey, France
Books: Two-Fold Knowledge

Dr. Matthew Bunson and Kris McGregor discuss the life and influence of St. Bernard of Clairvaux, a 12th-century Cistercian monk and doctor of the Church. St. Bernard played a significant role in the Second Crusade, being called upon due to his reputation as a powerful preacher. Despite the Crusade’s failure, which was attributed to the incompetence and infighting of its leaders, Bernard was heavily criticized. He responded with humility, writing a formal apology to the Pope and stating that the failure was due to the sins of the crusaders rather than his call to arms. Bernard also took a strong stand against antisemitism, traveling through Germany to preach against attacks on Jewish communities, showcasing his commitment to justice and peace.

St. Bernard is also remembered for his deep mystical theology and devotion to the Blessed Virgin Mary. He sought to deepen the Church’s understanding of divine love and the importance of contemplative prayer. His influence extended to other notable figures like Hildegard of Bingen, whom he supported and encouraged. Bernard’s marian devotion is particularly highlighted through his emphasis on Mary as Mediatrix and Star of the Sea, roles that reflect her guiding and protective presence in the lives of the faithful. His teachings and humility made him a significant figure in the Church, earning him the title of Doctor of the Church in 1830.

Discerning Hearts Reflection Questions

How does St. Bernard’s involvement in the Second Crusade challenge or deepen your understanding of Christian responsibility in times of conflict?
In what ways can St. Bernard’s humble response to criticism inspire your own approach to facing unjust accusations?
How does St. Bernard’s efforts against antisemitism reflect the Church’s teachings on justice and the dignity of every human person?
How can St. Bernard’s integration of contemplative prayer and theology influence your own spiritual practices and understanding of God?
What does St. Bernard’s deep devotion to Mary as Mediatrix and Star of the Sea teach us about the role of Marian devotion in Christian life?
How does St. Bernard’s guidance of Hildegard of Bingen and others exemplify the importance of spiritual mentorship in the Church?
In what ways does St. Bernard’s life and teachings continue to be relevant and instructive for the Church today?

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009

“I would now like to reflect on only two of the main aspects of Bernard’s rich doctrine: they concern Jesus Christ and Mary Most Holy, his Mother. His concern for the Christian’s intimate and vital participation in God’s love in Jesus Christ brings no new guidelines to the scientific status of theology. However, in a more decisive manner than ever, the Abbot of Clairvaux embodies the theologian, the contemplative and the mystic. Jesus alone Bernard insists in the face of the complex dialectical reasoning of his time Jesus alone is “honey in the mouth, song to the ear, jubilation in the heart (mel in ore, in aure melos, in corde iubilum)”. The title Doctor Mellifluus, attributed to Bernard by tradition, stems precisely from this; indeed, his praise of Jesus Christ “flowed like honey”. In the extenuating battles between Nominalists and Realists two philosophical currents of the time the Abbot of Clairvaux never tired of repeating that only one name counts, that of Jesus of Nazareth. “All food of the soul is dry”, he professed, “unless it is moistened with this oil; insipid, unless it is seasoned with this salt. What you write has no savour for me unless I have read Jesus in it” (In Canticum Sermones XV, 6: PL 183, 847). For Bernard, in fact, true knowledge of God consisted in a personal, profound experience of Jesus Christ and of his love. And, dear brothers and sisters, this is true for every Christian: faith is first and foremost a personal, intimate encounter with Jesus, it is having an experience of his closeness, his friendship and his love. It is in this way that we learn to know him ever better, to love him and to follow him more and more. May this happen to each one of us!

In another famous Sermon on the Sunday in the Octave of the Assumption the Holy Abbot described with passionate words Mary’s intimate participation in the redeeming sacrifice of her Son. “O Blessed Mother”, he exclaimed, “a sword has truly pierced your soul!… So deeply has the violence of pain pierced your soul, that we may rightly call you more than a martyr for in you participation in the passion of the Son by far surpasses in intensity the physical sufferings of martyrdom” (14: PL 183, 437-438). Bernard had no doubts: “per Mariam ad Iesum”, through Mary we are led to Jesus. He testifies clearly to Mary’s subordination to Jesus, in accordance with the foundation of traditional Mariology. Yet the text of the Sermone also documents the Virgin’s privileged place in the economy of salvation, subsequent to the Mother’s most particular participation (compassio) in the sacrifice of the Son. It is not for nothing that a century and a half after Bernard’s death, Dante Alighieri, in the last canticle of the Divine Comedy, was to put on the lips of the Doctor Mellifluus the sublime prayer to Mary: “Virgin Mother, daughter of your own Son, / humble and exalted more than any creature, / fixed term of the eternal counsel” (Paradise XXXIII, vv. 1 ff.).

These reflections, characteristic of a person in love with Jesus and Mary as was Bernard, are still a salutary stimulus not only to theologians but to all believers. Some claim to have solved the fundamental questions on God, on man and on the world with the power of reason alone. St Bernard, on the other hand, solidly founded on the Bible and on the Fathers of the Church, reminds us that without a profound faith in God, nourished by prayer and contemplation, by an intimate relationship with the Lord, our reflections on the divine mysteries risk becoming an empty intellectual exercise and losing their credibility. Theology refers us back to the “knowledge of the Saints”, to their intuition of the mysteries of the living God and to their wisdom, a gift of the Holy Spirit, which become a reference point for theological thought. Together with Bernard of Clairvaux, we too must recognize that man seeks God better and finds him more easily “in prayer than in discussion”. In the end, the truest figure of a theologian and of every evangelizer remains the Apostle John who laid his head on the Teacher’s breast.

I would like to conclude these reflections on St Bernard with the invocations to Mary that we read in one of his beautiful homilies. “In danger, in distress, in uncertainty”, he says, “think of Mary, call upon Mary. She never leaves your lips, she never departs from your heart; and so that you may obtain the help of her prayers, never forget the example of her life. If you follow her, you cannot falter; if you pray to her, you cannot despair; if you think of her, you cannot err. If she sustains you, you will not stumble; if she protects you, you have nothing to fear; if she guides you, you will never flag; if she is favourable to you, you will attain your goal…” (Hom. II super Missus est, 17: PL 183, 70-71).”

Discerning Hearts Spiritual Reflection Questions:

All Shall Be Well: A Journey Through Julian of Norwich’s Revelations of Divine Love with Kris McGregor

Episode 11: The Thirteenth Shewing (Part 3) — Sin, Contrition, and the Tenderness of God’s Love

Full Julian of Norwich Quotations Used in Episode 11:

The Universality of Sin and the Tenderness of God

When Sin Is Turned to Worship

The Three Medicines of the Soul

Hating Sin, Loving the Soul

Scripture Featured

Catechism of the Catholic Church

Reflection Questions for Prayer

Closing Prayer

St. Augustine of Hippo, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Discerning Hearts Reflection Questions

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2008:

For more visit Vatican.va

St. Augustine of Hippo, Part 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Discerning Hearts Reflection Questions

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2008:

For more visit Vatican.va

The Centrality of the Eucharist – The Way of Mystery with Deacon James Keating

Discerning Hearts Reflection Questions

Our Identity & Relationship in Christ – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.

Discerning Hearts Catholic Reflection Questions:

The Practical Guidance of Rules 5-9 – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher

Discerning Hearts Reflection Questions:

The Queenship of the Blessed Virgin Mary – Building a Kingdom of Love with Msgr. John Esseff

Discerning Hearts Reflection Questions

The Eucharist and Moral Living – The Way of Mystery with Deacon James Keating

Discerning Hearts Reflection Questions

St. Bernard of Clairvaux, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Discerning Hearts Reflection Questions

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009

Episode 11: The Thirteenth Shewing (Part 3) —
Sin, Contrition, and the Tenderness of God’s Love