The Guardian Angels – Building a Kingdom of Love with Msgr John Esseff
Msgr. Esseff discusses the important role of guardian angels in the life of every person. He shares personal reflections on his childhood experiences and how angels have been part of his spiritual life. Guardian angels are assigned to individuals from the moment of conception and remain with them throughout life, even after death, working to inspire prayers for those in purgatory.
There is an an importance in developing a personal relationship with one’s guardian angel, and Msgr. Esseff suggests that people can even ask their angel for its name. Angels are immensely powerful spiritual beings created individually by God, with different choirs of angels serving specific roles. These angels are protective, guiding people in daily life, and helping them in moments of danger or difficulty.
Guardian angels provide support during times of suffering, using the example of Jesus in the Garden of Gethsemane, where His angel ministered to Him in His agony. Msgr. Esseff encourages us to draw closer to their guardian angels, especially in moments of loneliness or hardship, recognizing them as companions who offer love, guidance, and protection.
Discerning Hearts Reflection Questions
How can you become more aware of your guardian angel’s presence and influence in your daily life?
In what ways have you experienced or can you imagine your guardian angel guiding and protecting you through challenges?
How might asking for your guardian angel’s name deepen your relationship with this spiritual companion?
Do you trust that your guardian angel, sent by God, is actively working to safeguard and assist you in both physical and spiritual matters?
When faced with suffering or isolation, how can you turn to your guardian angel for comfort and support, as Jesus did in the Garden of Gethsemane?
How does the knowledge that your guardian angel intercedes on your behalf and reminds others to pray for you shape your prayer life?
What significance does the belief in angels’ involvement at the time of death and the resurrection of the body have on your understanding of eternal life?
How can you embrace the idea of your guardian angel’s loving service as an extension of God’s love, rather than viewing them as merely a protector?
How can reflecting on the beauty and purpose of angels inspire a greater appreciation for God’s creation and your own divine calling?
What steps can you take to open yourself more fully to the blessings and healing that your guardian angel seeks to bring into your life?
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30th 1953, by the late Bishop William J. Hafey, D.D. at St. Peter’s Cathedral in Scranton, PA. Msgr. Esseff served a retreat director and confessor to Blessed Mother Teresa. He continues to offer direction and retreats for the sisters of the missionaries of charity around the world. 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 Bl. Pope John Paul II to bring the Good News to the world especially to the poor. Msgr. Esseff assisted the founders of the Institute for Priestly Formation and continues to serve as a spiritual director for the Institute. He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians and other religious leaders around the world.
St. Therese, the Little Flower – Building a Kingdom of Love with Msgr. John Esseff
Msgr. John Esseff and Kris McGregor discuss the spirituality and life of St. Thérèse of Lisieux, also known as “The Little Flower.” Msgr. Esseff reflects on the humble, childlike simplicity and profound love that characterized St. Thérèse’s life. Although she lived a hidden existence in a Carmelite convent and died at the age of 24, she transformed everyday moments into acts of sacrificial love for God, even embracing small annoyances and difficult people as opportunities for spiritual growth.
Her life challenges modern notions of success, showing that prayer, humility, and love for others can lead to spiritual greatness. St. Thérèse’s “Little Way” of love and trust in God has inspired countless people, and she is recognized as a patroness of missions, despite never leaving her convent. Msgr. Esseff shares personal stories of her intercession and the miraculous signs people receive, such as roses, when invoking her in prayer.
Childlike innocence, humility, and prayer are important in the Christian life. St. Thérèse’s example is presented as a model for living with love, simplicity, and faith in God’s hidden work, encouraging us to embrace prayer and spiritual intercession in our lives.
Discerning Hearts Discussion Questions
How can I embrace the hidden and ordinary moments of my life as opportunities to grow in love and holiness, following St. Thérèse’s example?
Am I willing to see everyday frustrations and difficult relationships as occasions for offering sacrificial love to God?
Do I approach God with the trust, humility, and simplicity of a child, as Jesus teaches in the Gospel?
How can I deepen my reliance on prayer and the intercession of the saints and angels in my daily challenges and decisions?
Do I seek recognition and approval from the world, or do I strive to cultivate inner beauty and virtue through humility and love for 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 St. Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the Missionaries of Charity around the world. 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, sisters and seminarians, and other religious leaders around the world.
Consolation and Desolation – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.
Fr. Anthony Wieck and Kris McGregor discuss how St. Ignatius of Loyola’s rules for discernment help people navigate times of consolation and desolation. Fr. Anthony Wieck, SJ, explains the difference between spiritual desolation and ordinary life struggles such as fatigue, loss, or depression. Unlike the “dark night of the soul” described by St. John of the Cross, which is marked by a purifying joy, spiritual desolation involves feeling distant from God. Yet even in these dry seasons, one can serve God with courage, knowing His grace is still present. Much like a parent allows difficulty to guide a child toward maturity, God sometimes permits these experiences as a wake-up call and a path to deeper trust. Consolation, he notes, is actually more common in most lives than desolation, and even sorrowful experiences—such as grief—can be occasions of closeness with God when received with faith.
Fr. Wieck then unpacks three strategies Ignatius describes for recognizing and resisting the tactics of the evil spirit. First, temptation often nags like a voice that won’t let up; strength must be shown immediately to cut it off. Second, secrecy empowers sin, so bringing hidden struggles into the light through accountability or confession robs the enemy of power. Third, the enemy always probes for weak spots, so one must identify personal vulnerabilities and fortify them with discipline and prayer. He stresses the need for self-knowledge, awareness of wounds, and humor in facing temptation, reminding listeners that God’s mercy is far greater than any spiritual opposition. Ultimately, both joy and struggle can become occasions to grow in freedom and love of God.
Discerning Hearts Catholic Reflection Questions:
How can I distinguish between ordinary life struggles and true spiritual desolation in my own journey?
When I experience dryness in prayer, do I trust that God’s grace is still present and working within me?
In what ways do I sometimes love God’s gifts more than God Himself, and how might I invite purification of that love?
How do I respond when temptations persistently “nag” at me—do I stand firm with the strength of Christ?
Do I have someone in my life with whom I can share my spiritual struggles honestly, breaking secrecy’s power?
What weak points or wounds in my soul need strengthening through prayer, discipline, or accountability?
How might I use humor and trust in God’s power to resist discouragement when faced with temptation?
In times of consolation, do I remember to remain humble, giving glory to God rather than myself?
How do I allow moments of grief or suffering to draw me closer to Christ rather than pull me away?
Am I attentive to God’s “wake-up calls,” seeing them as opportunities to grow in freedom and love?
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.
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.
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
Seeing Lazarus – Building a Kingdom of Love with Msgr. John Esseff
In this powerful reflection, Msgr. John Essef and Kris McGregor enter into the Gospel of Luke 16, the parable of the rich man and Lazarus. Monsignor shares his own encounters with the poor, beginning with his mission experiences in Haiti, where he vividly recalls ministering to a woman named Regina as she died of AIDS. Her joy in going home to God became for him the living image of Lazarus.
Through his story, he warns of the spiritual blindness of the rich man who never truly saw Lazarus at his doorstep. Monsignor reflects on how Mother Teresa of Calcutta opened his eyes to the poor and how we too must ask the Holy Spirit for the grace to see those who are right beside us. He urges listeners to recognize both material poverty and poverty of spirit, and to examine their lives for ways to share their abundance with those in need. The episode closes with a heartfelt prayer to discover Jesus in the face of the poorest of the poor, beginning in our own families and communities
Discerning Hearts Spiritual Reflection Questions:
How does the parable of the rich man and Lazarus challenge us to open our eyes to the poor around us?
What prevents us from seeing the “Lazarus” who may be right at our doorstep?
How did Mother Teresa’s witness help Msgr. Essef recognize the presence of the poor in a new way?
What does Regina’s joy in dying teach us about faith, hope, and the promise of eternal life?
How can we make a personal inventory of our goods and find ways to share with those in need?
What is the difference between mailing money to the poor abroad and personally encountering the poor near us?
How can fear keep us from responding to those who are materially or spiritually poor in our own communities?
How do our choices on earth shape our eternal destiny, as reflected in this Gospel story?
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He served as a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for the Missionaries of Charity around the world. 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.
The Penitential Rite, Part 2 – The Way of Mystery with Deacon James Keating
Deacon James Keating and Kris McGregor discuss the role of silence and mercy within the Mass, especially during the penitential rite. Practical concerns, such as time pressures, often cause parishes to rush past important prayers like the Confiteor or the Kyrie. Genuine silence allows people to transition from the busyness of daily life into the sacred encounter of the liturgy. Silence isn’t “dead air” but a sacred space where Christ Himself speaks truth to the heart. To benefit from this gift, the faithful need formation on how to enter silence and discern God’s voice from distractions, guilt, or mere psychological noise. Pastors and parishes should embrace these pauses more generously and to create a rhythm that differs from the entertainment-driven pace of modern culture.
Dcn. Keating also reflects on the Kyrie as the most authentic human prayer, since it acknowledges God’s very identity as mercy and places our sins within the context of Christ’s saving ministry. Even fleeting moments of awareness during Mass can bring profound communion with God, similar to suddenly noticing a spouse’s beauty in an ordinary moment. Families can nurture this capacity by practicing silence and prayer at home with their children, so that when extended silences occur in church, they feel natural. The Mass should never be treated as a performance but as the sober, transformative action of the Holy Spirit drawing the congregation into deeper union with Christ, where both music and silence have their rightful place.
Discerning Hearts Reflection Questions
How do I personally prepare to move from the noise of daily life into the silence of the Mass?
When silence is offered during the liturgy, do I truly rest in God’s presence or simply wait for the next part to begin?
How do I understand the words “Lord, have mercy” as both a prayer of need and an encounter with God’s very identity?
In what ways might I be rushing through the liturgy instead of opening space for God to act in me?
How can I practice silence and prayer within my home so that it becomes natural during Mass?
Do I recognize moments, even fleeting, when Christ’s mercy deeply touches me, and do I allow myself to receive them fully?
How might my participation in Mass change if I viewed silence not as absence, but as a sacred form of communion?
Am I open to the Holy Spirit’s quiet work within me during the Eucharist, or do I cling to my own expectations and pace?
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.
The Reasons for Spiritual Desolation – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.
Fr. Anthony Wieck and Kris McGregor explores St. Ignatius of Loyola’s rules for discerning spirits, which are seen as one of the saint’s greatest gifts to the Church. Fr. Wieck explains that thoughts can arise from three sources: ourselves, God and the good angels, or the evil one and his forces. The rules help us recognize these origins, allowing us to receive inspirations that lead toward God and reject those that draw us away. In the first stages of the spiritual life, Ignatius notes that the evil spirit encourages people to remain in sin by appealing to comfort, vanity, and pride, while the Holy Spirit unsettles the conscience to draw the soul back. As one grows in virtue, this dynamic reverses—the Holy Spirit consoles and strengthens, while the evil spirit creates obstacles, discouragement, and confusion.
Consolation brings inner joy, a deepening of faith, hope, and charity, and a greater desire for God. Desolation, on the other hand, feels heavy and dry, with temptations toward sadness, doubt, or giving up. St. Ignatius teaches not to make changes during desolation, but rather to resist by continuing prayer, even adding to it, and by remembering hopeful truths. God allows desolation for three reasons: to show us when we have strayed, to strengthen spiritual “muscles” through resistance, and to remind us that consolation is pure gift, not something earned. Both states, when lived faithfully, draw us deeper into freedom and love of God, helping us persevere in the daily choice to follow Christ.
Discerning Hearts Catholic Reflection Questions:
When I notice my thoughts, can I pause to ask whether they come from myself, God, or the evil one?
How have I experienced the difference between thoughts that leave me consoled versus those that leave me restless or discouraged?
Do I sometimes confuse false humility or self-criticism with authentic movements of the Holy Spirit?
How do I respond when I fall into desolation—do I give up, or do I remain faithful to prayer and trust in God’s timing?
Can I recognize times when God used dryness or struggle to strengthen my spiritual life?
Do I remember that every consolation I experience is pure gift from God, not something I can claim as my own achievement?
In my daily choices, how do I discern whether I am moving toward deeper praise, reverence, and service of God or away from Him?
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.
St. Padre Pio and the Healing of the Church – Building a Kingdom of Love with Msgr. John Esseff
Msgr. John Esseff reflects on his encounters with Padre Pio, especially the suffering and rejection that marked the saint’s life. He recalls visiting him during the years when Padre Pio was silenced and confined to a remote monastery, accused of falsifying his wounds. In spite of this, Padre Pio remained obedient, serving tirelessly in the confessional and carrying both the visible stigmata and the hidden wounds of abandonment. He shares personal experiences—such as being looked at deeply by Padre Pio, attending his Mass, and witnessing the Eucharistic sacrifice marked by blood—that profoundly shaped his priesthood. Padre Pio promised his ongoing help through prayer and angelic intercession, a gift Esseff has leaned on throughout his ministry, especially in confession and spiritual direction.
Just as the saint’s hidden suffering could not keep his light concealed, so too God works through rejection, weakness, and silence to reveal truth and love. The example of Padre Pio demonstrates humility, prayer, and complete union with Christ’s cross, which leads to resurrection glory. Sainthood is not about perfection but about reliance on grace. Even the holiest figures struggled with weakness and sin, yet God’s power was revealed through them.
Discerning Hearts Reflection Questions
How does Padre Pio’s hidden suffering challenge me to accept moments of rejection or misunderstanding in my own life?
In what ways am I called to remain obedient and faithful when silenced or limited by circumstances beyond my control?
Do I recognize the Eucharist as the place where Christ unites my own struggles with his sacrifice?
How do I allow the light of Christ within me to shine when I feel hidden or forgotten?
When faced with weakness or temptation, do I turn to prayer as Padre Pio did in his “Stay with me, Lord” prayer?
What does Padre Pio’s example teach me about relying on God’s grace rather than my own strength?
How can I participate in the rebuilding of the Church today through humility, love, and fidelity to Christ?
St. Padre Pio Communion Prayer:
Stay with me, Lord, for it is necessary to have you present so that I do not forget You. You know how easily I abandon You
Stay with me, Lord, for You are my life and without You I am without fervor.
Stay with me, Lord, for You are my light and without You I am in darkness.
Stay with me, Lord, so that I hear Your voice and follow You.
Stay with me, Lord, for I desire to love You very much and alway be in Your company.
Stay with me, Lord, if You wish me to be faithful to You.
Stay with me, Lord, as poor as my soul is I want it to be a place of consolation for You, a nest of Love.
Stay with me, Jesus, for it is getting late and the day is coming to a close and life passes, death, judgment and eternity approach. It is necessary to renew my strenth, so that I will not stop along the way and for that, I need You. It is getting late and death approaches, I fear the darkness, the temptations, the dryness, the cross, the sorrows. O how I need You, my Jesus, in this night of exile!
Stay with me tonight, Jesus, in life with all its dangers, I need You.
Let me recognize You as Your disciples did at the breaking of the bread, so that the Eucharistic Communion be the Light which disperses the darkness, the force which sustains me, the unique joy of my heart.
Stay with me, Lord, because at the hour of my death, I want to remain united to You, if not by Communion, at least by grace and love.
Stay with me, Lord, for it is You alone I look for, Your Love, Your Grace, Your Will, Your Heart, Your Spirit, because I love You and ask no other reward but to love You more and more.
With a firm love, I will love You with all my heart while on earth and continue to love You perfectly during all eternity. Amen.
Dealing with Dryness in Prayer – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher
Fr. Timothy Gallagher and Kris McGregor explore the relationship between dryness in prayer and spiritual desolation through the lens of St. Ignatius and early Jesuit writings. While Ignatius’ Rule 4 doesn’t list dryness explicitly, later directories—some influenced by his notes—do connect dryness with desolation, describing it as the absence of consolation, warmth, or clarity. Different forms of dryness are discussed: lack of instruction in prayer, neglect of regular practices, or inconsistency between prayer and life. In these cases, the response is practical—learning to pray, renewing commitment, or aligning life with prayer. Importantly, not every dryness signals failure; some arises from natural life changes or circumstances that shift how prayer can be lived out.
The conversation also highlights real-life examples: new parents unable to attend daily Mass, elderly or ill individuals whose energy for formal prayer diminishes, or active servants of the Church suddenly facing aridity. In each case, the counsel is to pray in ways that are possible within current circumstances, without guilt or self-condemnation. True prayer may take humble forms—silent trust, brief moments of recollection, or even offering suffering as prayer. Gallagher points to St. Francis de Sales and St. Thérèse of Lisieux as guides, noting that the smallest acts of love united with God can bear immense fruit for the Church. The enemy exploits discouragement, but Ignatian wisdom helps recognize such lies and persevere with hope.
Discerning Hearts Reflection Questions:
When I experience dryness in prayer, do I pause to ask whether it comes from lack of instruction, neglect, or inconsistency in my life?
How can I better learn from the Church’s rich tradition of prayer to strengthen my daily practice?
In what ways might my choices or habits be creating a disconnect between my life and my prayer?
Do I allow changing life circumstances—such as family, work, or health—to discourage me, or do I seek new ways to pray within them?
How do I respond when I cannot pray as I once did—do I receive it with surrender and trust, or with self-condemnation?
Am I willing to see my sufferings, limitations, or small daily sacrifices as a form of prayer united to Christ?
When discouragement whispers that I am failing, how do I recall God’s truth about my worth and His closeness?
Do I believe that even the smallest movement of love offered to God can bear great fruit for the Church and the world?
“A first form of dryness may result simply from lack of formation in prayer. Persons of good will desire to pray and make sincere attempts to do so. Because these persons, how- ever, have never received formation in prayer, they flounder, unsure of how to proceed: their prayer is dry. The need here is exposure to classic and effective forms of prayer: lectio div- ina, Ignatian meditation or imaginative contemplation, the Liturgy of the Hours, and so forth. Once these persons learn how to pray, the floundering will cease, and this form of dry- ness will be overcome.21
Dryness may also arise from negligence in the life of prayer or from an inconsistency between a person’s prayer and life. If such persons weaken in fidelity to prayer, no longer dedi- cate consistent time to it, or no longer prepare in the way they find helpful, dryness may result. Likewise, behavior contrary to the Gospel may also cause prayer to feel dry: the dishar- mony between prayer and life will render prayer more dif- ficult—more dry.22
Yet another experience of “dryness” may result from solid growth in prayer. A point may arrive when God now calls such persons to a more simplified form of prayer. The ear- lier, more active and discursive methods no longer assist as before, while the new and simpler way of praying is not yet firmly established. This is a healthy “dryness” and a sign of growth. Competent spiritual direction will greatly assist such persons to negotiate this blessed passage in prayer.”
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
