Episode Six – The Gift of Sisters – Stories from the Heart with Msgr. John Esseff
Msgr. John Esseff warmly recounts memories of his two sisters, Marlene and MayAnn, reflecting on the deep familial bonds that shaped his life and priesthood. He shares vivid childhood stories, such as witnessing Marlene’s birth, their mischievous adventures, and Marlene’s loyal companionship with her brothers. Marlene was a trusted confidante and a source of joy and nurturing within the family. He also recounts MayAnn’s tender heart and spiritual maturity, culminating in her self-offering to God when her brother faced a life-threatening illness. Her acceptance of her own terminal illness became a profound moment of grace and sacrifice within the family.
Through these recollections, Msgr. Esseff reflects on how the presence of his sisters enriched his understanding of human relationships and prepared him to encounter women and men in his ministry with deeper compassion and respect. This familial experience helped shape his pastoral heart, particularly in his work with prisoners, where he learned to view each person as a true brother or sister in Christ.
Reflection Questions
How have my relationships with family members shaped my understanding of God’s love?
In what ways do I recognize the dignity and unique gifts of women in my life and in the Church?
How can I cultivate greater trust and loyalty within my own family or community?
What does it mean for me to view others—especially the marginalized—as true brothers and sisters in Christ?
How do I live out the Gospel call to sacrifice for the good of others?
What lessons about complementarity between men and women can I draw from my personal experience?
How might I better integrate the tenderness and nurturing qualities of love into my spiritual life?
In what ways am I called to offer compassion and presence to those who are suffering or facing death?
How has my family experience prepared me for my mission within the Body of Christ?
What practical steps can I take to strengthen the bonds of love and mutual respect in my relationships today?
About the Series
In this deeply personal and spiritually rich podcast series, Msgr. John Esseff—renowned retreat master, confessor, and spiritual director—shares intimate stories of his remarkable life. Having encountered some of the most beloved and influential figures of the modern Church, including St. Teresa of Calcutta, St. Padre Pio, Pope St. John Paul II, and many others, Msgr. Esseff offers listeners a living memory of the Church’s heart in the 20th and 21st centuries. This series also explores his missionary work with the poor, his years of service through the Pontifical Missions, and the profound lessons drawn from hidden saints and everyday holiness.
St. Anthony of Padua – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: August 15, 1195, Lisbon, Portugal
Died: June 13, 1231, Padua, Italy
Buried: Basilica of Saint Anthony of Padua, Padua, Italy
Parents: Vicente Martins , Teresa Pais Taveira
Dr. Matthew Bunson discusses with Kris McGregor the life and legacy of St. Anthony of Padua. They explore his widespread veneration and many patronages, emphasizing that although many know him for his aid in finding lost items, his theological contributions are equally significant. Anthony was born in Lisbon, Portugal, not Italy, and his birth name was Fernando Martins. Initially an Augustinian, he later joined the Franciscans, inspired by the martyrdom of five Franciscan friars in Morocco.
His theological brilliance and dedication to a life of prayer led to his significant role within the Franciscan order. Known for his powerful preaching and conversion of heretics, Anthony was also a spiritual director and confessor. His sermons, deeply rooted in scripture and theological interpretation, earned him the title of Doctor of the Church. Despite his early death at 35, Anthony’s legacy endures through his teachings and miracles, including the famous story of preaching to the fish.
Discerning Hearts Reflection Questions
Understanding Anthony’s Legacy: How does learning about St. Anthony’s theological contributions and not just his popular image deepen your appreciation of his role in the Church?
Recognizing True Patronage: What does St. Anthony’s extensive list of patronages tell us about his impact on various aspects of life and faith?
The Call to Religious Life: How did St. Anthony’s journey from an Augustinian to a Franciscan inspire you to consider the different paths one might take in following God’s call?
Impact of Martyrdom: How does the martyrdom of the five Franciscan friars in Morocco reflect on the sacrifice and commitment required in religious life?
The Power of Preaching: In what ways can St. Anthony’s dedication to preaching and his ability to convert heretics inspire you in your own faith journey and evangelization efforts?
Encounter with St. Francis: What can we learn from St. Anthony’s transformative encounter with St. Francis about the importance of mentorship and guidance in spiritual growth?
Balancing Knowledge and Humility: How did St. Anthony’s ability to balance profound theological knowledge with humility and simplicity serve as a model for contemporary faith practice?
Theological Legacy: How does understanding the theological traditions established by St. Anthony within the Franciscan Order influence your view of the Order’s teachings and practices?
Spiritual Teachings: How can St. Anthony’s method of interpreting scripture using the four senses (literal, allegorical, moral, anagogical) enhance your personal scripture study and reflection?
Miracles and Holiness: What lessons can be drawn from the stories of St. Anthony’s miracles, such as preaching to the fish and his incorrupt tongue, about the nature of sanctity and divine approval?
Enduring Influence: How does reflecting on St. Anthony’s enduring influence, despite his early death, inspire you to consider the lasting impact of a life devoted to faith and service?
For more on St. Anthony of Padua and his teachings
“With his outstanding gifts of intelligence, balance, apostolic zeal and, primarily, mystic fervour, Anthony contributed significantly to the development of Franciscan spirituality.
In St Anthony’s teaching on prayer we perceive one of the specific traits of the Franciscan theology that he founded: namely the role assigned to divine love which enters into the sphere of the affections, of the will and of the heart, and which is also the source from which flows a spiritual knowledge that surpasses all other knowledge. In fact, it is in loving that we come to know.
Anthony writes further: “Charity is the soul of faith, it gives it life; without love, faith dies” (Sermones Dominicales et Festivi II, Messagero, Padua 1979, p. 37).
It is only the prayerful soul that can progress in spiritual life: this is the privileged object of St Anthony’s preaching. He is thoroughly familiar with the shortcomings of human nature, with our tendency to lapse into sin, which is why he continuously urges us to fight the inclination to avidity, pride and impurity; instead of practising the virtues of poverty and generosity, of humility and obedience, of chastity and of purity. At the beginning of the 13th century, in the context of the rebirth of the city and the flourishing of trade, the number of people who were insensitive to the needs of the poor increased. This is why on various occasions Anthony invites the faithful to think of the true riches, those of the heart, which make people good and merciful and permit them to lay up treasure in Heaven. “O rich people”, he urged them, “befriend… the poor, welcome them into your homes: it will subsequently be they who receive you in the eternal tabernacles in which is the beauty of peace, the confidence of security and the opulent tranquillity of eternal satiety” (ibid., p. 29).
Anthony, in the school of Francis, always put Christ at the centre of his life and thinking, of his action and of his preaching. This is another characteristic feature of Franciscan theology: Christocentrism. Franciscan theology willingly contemplates and invites others to contemplate the mysteries of the Lord’s humanity, the man Jesus, and in a special way the mystery of the Nativity: God who made himself a Child and gave himself into our hands, a mystery that gives rise to sentiments of love and gratitude for divine goodness.
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.
All Shall Be Well: A Journey Through Julian of Norwich’s Revelations of Divine Love with Kris McGregor
Episode 6: The Eighth Shewing — The Suffering Face of Love
Summary:
In Episode 6, In this powerful episode, we enter the Eighth Revelation of Julian of Norwich—a devastating yet holy vision of Christ’s dying. Julian beholds the gradual drying of Christ’s body, a slow agony revealing the depths of divine love. She reflects on His thirst—both physical and spiritual—and joins in His suffering through a profound union of compassion. Drawing on Isaiah, the Gospel of John, the Catechism, and the witness of mystics like St. Bridget and St. Teresa of Calcutta, this episode explores the mystery of redemptive suffering. Julian’s witness offers not only theological depth but an invitation to gaze upon the Crucified with love and trust.
Full Julian of Norwich Quotations Used in Episode 6:
From Revelations of Divine Love, Long Text, Chapters XVI-XXI, trans. Grace Warrack, Methuen & Co., 1901 (PDF edition).
The Eighth Shewing —The Suffering Face of Love
“I saw His sweet face as it were dry and bloodless with pale dying. And later, more pale, dead, languoring; and then turned more dead unto blue; and then more brown-blue, as the flesh turned more deeply dead…” (Ch. 16)
“This long pining seemed to me as if He had been seven nights dead, dying, at the point of outpassing away, suffering the last pain. And when I said it seemed to me as if He had been seven night dead, it meaneth that the sweet body was so discoloured, so dry, so shrunken, so deathly, and so piteous, as if He had been seven night dead, continually dying. And methought the drying of Christ’s flesh was the most pain, and the last, of His Passion.” (Ch. 16)
“I Thirst” and the Drying of Love
“AND in this dying was brought to my mind the words of Christ: I thirst.
For I saw in Christ a double thirst: one bodily; another spiritual, the which I shall speak of in the Thirty-first Chapter.” (Ch. 17)
“I saw four manner of dryings: the first was bloodlessness; the second was pain following after; the third, hanging up in the air, as men hang a cloth to dry; the fourth, that the bodily Kind asked liquid and there was no manner of comfort ministered to Him in all His woe and distress. Ah! hard and grievous was his pain, but much more hard and grievous it was when the moisture failed and began to dry thus, shrivelling.” (Ch. 17)
“These were the pains that shewed in the blessed head: the first wrought to the dying, while it had moisture; and that other, slow, with shrinking drying, [and] with blowing of the wind from without, that dried and pained Him with cold more than mine heart can think.”(Ch. 17)
“I thought: Is any pain like this? And I was answered in my reason: Hell is another pain: for there is despair. But of all pains that lead to salvation this is the most pain, to see thy Love suffer. How might any pain be more to me than to see Him that is all my life, all my bliss, and all my joy, suffer? Here felt I soothfastly that I loved Christ so much above myself that there was no pain that might be suffered like to that sorrow that I had to [see] Him in pain.”(Ch. 17)
The Wound in the Side and the Opening of the Heart
“And after this, a wond [wound] was shewed in His side, right as it was shewed afore: which He shewed unto me in the same manner as I saw afore, and therewith He brought to mind the dearworthy blood and water which He suffered to be shed out of that same side. … And well I wist that it was He that shewed it. … And in the same shewing suddenly the Trinity filled my heart full of the greatest joy; and I understood that it shall be so in Heaven without end to all that shall come there.” (Ch. 18)
A Mother’s Compassion
“HERE I saw a part of the compassion of our Lady, Saint Mary: for Christ and she were so oned in love that the greatness of her loving was cause of the greatness of her pain. For in this [Shewing] I saw a Substance of Nature’s Love, continued by Grace, that creatures have to Him: which Kind Love was most fully shewed in His sweet Mother, and overpassing; for so much as she loved Him more than all other, her pains passed all other. For ever the higher, the mightier, the sweeter that the love be, the more sorrow it is to the lover to see that body in pain that is loved.” (Ch. 19)
“Here saw I a great oneing betwixt Christ and us, to mine understanding: for when He was in pain, we were in pain.
And all creatures that might suffer pain, suffered with Him: that is to say, all creatures that God hath made to our service. The firmament, the earth, failed for sorrow in their Nature in the time of Christ’s dying. For it belongeth naturally to their property to know Him for their God, in whom all their virtue standeth: when He failed, then behoved it needs to them, because of kindness [between them], to fail with Him, as much as they might, for sorrow of His pains.” (Ch. 19)
Choosing Christ as Heaven
“Thus was I learned to choose Jesus for my Heaven, whom I saw only in pain at that time.”(Ch 19)
“Then had I a proffer in my reason, as if it had been friendly said to me: Look up to Heaven to His Father. And then saw I well, with the faith that I felt, that there was nothing betwixt the Cross and Heaven that might have harmed me… I answered inwardly with all the might of my soul, and said: Nay; I may not: for Thou art my Heaven. For I would liever have been in that pain till Doomsday than to come to Heaven otherwise than by Him.” (Ch 19)
“The outward part is our deadly fleshhood, which is now in pain and woe, and shall be, in this life: whereof I felt much in this time; and that part it was that repented. The inward part is an high, blissful life, which is all in peace and in love: and this was more inwardly felt; and this part is [that] in which mightily, wisely and with steadfast will I chose Jesus to my Heaven.”(Ch 19)
The Measure of Divine Love
“And for every man’s sin that shall be saved He suffered: and every man’s sorrow and desolation He saw, and sorrowed for Kindness and love. (For in as much as our Lady sorrowed for His pains, in so much He suffered sorrow for her sorrow;—and more, in as greatly as the sweet manhood of Him was worthier in Kind.) For as long as He was passible He suffered for us and sorrowed for us; and now He is uprisen and no more passible, yet He suffereth with us.”(Ch 20)
“And I, beholding all this by His grace, saw that the Love of Him was so strong which He hath to our soul that willingly He chose it with great desire, and mildly He suffered it with well-pleasing.”(Ch 20)
“For the soul that beholdeth it thus, when it is touched by grace, it shall verily see that the pains of Christ’s Passion pass all pains: [all pains] that is to say, which shall be turned into everlasting, o’erpassing joys by the virtue of Christ’s Passion.”(Ch 20)
The Promise of Joy
“It is God’s will, as to mine understanding, that we have Three Manners of Beholding His blessed Passion. The First is: the hard Pain that He suffered,—[beholding it] with contrition and compassion.”(Ch 21)
“And I looked for the departing with all my might, and thought to have seen the body all dead; but I saw Him not so. And right in the same time that methought, by the seeming, the life might no longer last… suddenly (I beholding in the same Cross), He changed [the look of] His blessed Countenance. The changing of His blessed Countenance changed mine, and I was as glad and merry as it was possible. Then brought our Lord merrily to my mind: Where is now any point of the pain, or of thy grief? And I was full merry.”(Ch 21)
“And I understood that we be now, in our Lord’s meaning, in His Cross with Him in His pains and His Passion, dying; and we, willingly abiding in the same Cross with His help and His grace unto the last point, suddenly He shall change His Cheer to us, and we shall be with Him in Heaven.”(Ch 21)
“The harder our pains have been with Him in His Cross, the more shall our worship be with Him in His Kingdom.”Ch 21)
Scripture Featured
(Translations used: Revised Standard Version [RSV] )
(Isaiah 53:3–4, RSV)
“He was despised and rejected by men; a man of sorrows, and acquainted with grief… he has borne our griefs and carried our sorrows”
(Matthew John 19:34, RSV)
“But one of the soldiers pierced his side with a spear, and at once there came out blood and water”
(Romans 8:19, 22, RSV)
“For the creation waits with eager longing for the revealing of the sons of God… For we know that the whole creation has been groaning in travail together until now”
(Romans 8:18, RSV)
“I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed in us”
(Isaiah 53:3–4, RSV)
“He was despised and rejected by men;
a man of sorrows,and acquainted with grief;
and as one from whom men hide their faces
he was despised, and we esteemed him not.
Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
Catechism of the Catholic Church
Faith in God the Father Almighty can be put to the test by the experience of evil and suffering. God can sometimes seem to be absent and incapable of stopping evil. But in the most mysterious way God the Father has revealed his almighty power in the voluntary humiliation and Resurrection of his Son, by which he conquered evil. Christ crucified is thus “the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.”111 It is in Christ’s Resurrection and exaltation that the Father has shown forth “the immeasurable greatness of his power in us who believe” (CCC 272)
“The Church was born primarily of Christ’s total self-giving for our salvation, anticipated in the institution of the Eucharist and fulfilled on the cross. ‘The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus.’” (CCC 766)
“Thus the Blessed Virgin advanced in her pilgrimage of faith and faithfully persevered in her union with her Son unto the Cross, where she stood, in keeping with the divine plan… enduring with her only begotten Son the intensity of his suffering.” (CCC 964)
“By his death, Christ liberates us from sin; by his Resurrection, he opens for us the way to a new life. This new life is above all justification… and it brings about filial adoption so that men become Christ’s brethren” (CCC 654).
“The desire for happiness is of divine origin: God has placed it in the human heart in order to draw man to himself, for he alone can fulfill it.” (CCC 1718)
“The cross is the unique sacrifice of Christ, the ‘one mediator between God and men’ (1 Tim 2:5). But because in his incarnate divine person he has in some way united himself to every man, the possibility of being made partners, in a way known to God, in the paschal mystery is offered to all men.” (CCC 618)
“By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion.” (CCC 1505)
Reflection Questions for Prayer
What stirs in your heart as you gaze upon the suffering face of Christ?
How does the image of Christ thirsting—physically and spiritually—deepen your understanding of His love?
In what ways might Christ be inviting you to remain with Him at the Cross, rather than look away?
Closing Prayer (inspired by the Eighth Shewing)
Lord Jesus Christ, You chose the Cross out of love for every soul. In Your suffering face, we see the depth of divine mercy. In Your thirst, we hear the longing of Your Sacred Heart.
You were pierced, dried, and drained for our healing. You remained, even unto death, so that we would never be alone. You sorrowed for us—and even now, You suffer with us.
Give us the grace to remain near to You, To see You not with fear, but with reverent love. Let us not look away from Your Passion, But receive it as the saving gift it is.
May Your wounds be our refuge, Your thirst our call to prayer, Your death our doorway to joy.
Day 11, Part 1 – The Last Retreat by St. Elizabeth of the Trinity- Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor explore Day 11 of The Last Retreat by St. Elizabeth of the Trinity. The conversation focuses on developing a deep relationship with God the Father, especially for those who may have struggled with their earthly paternal relationships. St. Elizabeth’s own early loss of her father shaped her yearning for the Heavenly Father and how her writings invite us to rediscover this divine relationship. Life’s challenges and imperfections of earthly fathers point us toward the true Father, who grants us identity, freedom, and a mission oriented toward eternal life. The practice of forgiving and letting go of past wounds becomes part of this transformative journey.
Entering spiritual solitude and silence can be daunting for many. St. Elizabeth describes how God leads the soul into an “immense infinite solitude,” where one becomes receptive to His word. Letting go of attachments and internal obstacles by welcoming the Word of God into one’s heart involves not just hearing but living out the Word, allowing it to strip away deeper resistances like resentment or self-pity. In this surrender, the soul is gradually sanctified, making space for the indwelling presence of the Trinity.
Discerning Hearts Reflection Questions
Am I aware of any consistent interior attraction drawing me toward a particular choice or vocation?
Do I notice moments of spiritual consolation that invite me into deeper relationship with God through certain life options?
Have I allowed sufficient time for these movements of the heart to deepen and clarify over time?
Am I cultivating an inner openness to God’s will, truly ready to follow whatever He desires for me?
Am I regularly using spiritual practices—such as Scripture, the Eucharist, silence, and the Examen—to help discern God’s invitations?
Have I sought wise spiritual counsel to accompany me in my discernment process?
If clarity has not emerged through consolation, am I prepared to thoughtfully weigh advantages and disadvantages in light of God’s glory?
Do I prayerfully consider how each possible choice may help make God more known and loved in the world?
Have I gathered all the relevant information I need to discern a choice responsibly and clearly?
Before making a decision, have I sincerely presented it to God in prayer, asking for guidance and confirmation?
27. “The Lord brought me into a spacious place, because He was gracious toward me. . . .” 159 The Creator, seeing the beautiful silence which reigns in His creature, and gazing on her wholly recollected in her interior solitude, is enamored of her beauty and leads her into this immense, infinite solitude, into this “spacious place” sung of by the prophet, which is nothing else but Himself: “I will enter into the depths of the power of God.” 160 Speaking through his prophet, the Lord said: “I will lead her into solitude and speak to her heart.” 161 The soul has entered into this vast solitude in which God will make Himself heard! “His word,” St. Paul says, “is living and active, and more penetrating than a two edged sword: extending even to the division of soul and spirit, even of joints and marrow.” 162 It is His word then that will directly achieve the work of stripping in the soul; for it has this particular characteristic, that it effects and creates what it intends, 163 provided however that the soul consents to let this be done.
Elizabeth of the Trinity (2014-07-24). Elizabeth of the Trinity Complete Works, Volume I: I Have Found God, General Introduction and Major Spiritual Writings (Kindle Locations 3408-3419). ICS Publications. Kindle Edition.
Anthony Lilles, S.T.D., has served the Church and assisted in the formation of clergy and seminarians since 1994. Before coming to St. Patrick’s, he served at seminaries and houses of formation in the Archdiocese of Denver and the Archdiocese of Los Angeles. The son of a California farmer, married with young adult children, holds a B.A. in theology from the Franciscan University of Steubenville with both the ecclesiastical licentiate and doctorate in spiritual theology from the Pontifical University of Saint Thomas Aquinas in Rome (the Angelicum). An expert in the writings of St. Elizabeth of the Trinity and the Carmelite Doctors of the Church, he co-founded the Avila Institute for Spiritual Formation and the High Calling Program for priestly vocations. He also founded the John Paul II Center for Contemplative Culture, which hosts symposiums, retreats, and conferences. In addition to his publications, he blogs at www.beginningtopray.com .
Conference 7 – Discerning the Will of God with Fr. Timothy Gallagher O.M.V.
Fr. Timothy Gallagher explores the second and third modes of discernment in Ignatian spirituality and how a person might be drawn to a life choice through a process of interior movement. Using the story of a sister named “Jessica,” he illustrates how deep spiritual consolation can gently and consistently pull a person toward a particular vocation, in this case religious life. Such a process often unfolds gradually over time, rather than through a single decisive moment. This path involves both an increasing clarity of heart and an alignment with God’s invitations, marked by joy, peace, and a growing desire for a closer relationship with God.
The third mode of discernment comes into play when the first two do not yield sufficient clarity. Here, one prayerfully weighs the advantages and disadvantages of each option in light of how they would serve God’s glory and foster spiritual growth. Fr. Gallagher draws on the example of St. Ignatius’ own discernment regarding the degree of poverty to embrace in the Society of Jesus, showing how careful reflection, prayer, and consultation lead to a sound decision. It’s important to approach this process with inner freedom, a disposition of openness to God’s will, and attentiveness to the movements of the heart, all supported by wise counsel and spiritual practices.
You can find various handouts spoken of by Fr. Gallagher in the links below:
St. Ephrem of Syria – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: 306 AD, Nisibis, Turkey
Died: June 9, 373 AD, Edessa, Turkey
Dr. Matthew Bunson and Kris McGregor discuss the life and contributions of St. Ephraim, who was declared a Doctor of the Church in 1920 by Pope Benedict XV. This recognition was part of an effort to appreciate the Eastern churches and celebrate their spiritual and ecclesiastical heritage. St. Ephraim, known as the “Harp of the Holy Spirit,” is notable for his hymns and poetry, which served both as theological teaching tools and defenses against heresies such as Arianism.
St. Ephraim was born around 306 in what is now modern Turkey and died in 373. He was a prolific writer, composing up to 3 million lines of poetry and 400 hymns. His hymns focused on themes like creation, the Eucharist, and Mary, and were used to counter heretical teachings through memorable and orthodox lyrics. His work established a tradition of integrating hymns and poetry into Christian liturgy, deeply influencing subsequent church practices.
Despite not being ordained a priest, Ephraim had a significant impact as a deacon, poet, and teacher. His practical life included serving his community during famines and plagues, and his hymns and writings provided deep theological insights. Pope Benedict XVI highlighted Ephraim’s ability to combine poetry and theology, making his teachings a part of the Christian prayer life.
The importance of liturgical music that is both beautiful and theologically rich, following Ephraim’s model. It suggests that modern hymn composers should strive to create music that is not only pleasant but also profound in its theological content. St. Ephraim’s life and work serve as a powerful example for today’s Christians to use their gifts in service to God and the church.
St. Ephraim’s Influence: How does St. Ephraim’s integration of poetry and theology inspire you to use your unique talents in service to God and the Church?
Liturgical Importance: Why is it essential for hymns and liturgical music to be both beautiful and theologically rich?
Serving with Humility: In what ways can you follow St. Ephraim’s example of humility and service in your own community?
Facing Heresies: How can we use creative arts today to defend and teach the faith, as St. Ephraim did against Arianism?
Legacy of Faith: What can we learn from St. Ephraim’s dedication to catechizing and deepening the faith of his community, and how can we apply this in contemporary settings?
Multifaceted Contributions: Reflect on the significance of St. Ephraim’s contributions as a poet, teacher, and deacon. How can you utilize all your gifts to serve God?
The Role of Hymns: Consider the role of hymns in your personal spiritual life. How do they help you deepen your faith and understanding of God?
Evangelization through Music: How can we better integrate the theological depth of hymns in our efforts towards the new evangelization?
Historical Context: Reflect on the historical context of St. Ephraim’s life. How did the challenges he faced shape his ministry, and what lessons can we draw from this for our own times?
Living the Faith: How does St. Ephraim’s commitment to living out his faith through service and hymnody challenge you to embody your beliefs in everyday actions?
“The figure of Ephrem is still absolutely timely for the life of the various Christian Churches. We discover him in the first place as a theologian who reflects poetically, on the basis of Holy Scripture, on the mystery of man’s redemption brought about by Christ, the Word of God incarnate. His is a theological reflection expressed in images and symbols taken from nature, daily life and the Bible. Ephrem gives his poetry and liturgical hymns a didactic and catechetical character: they are theological hymns yet at the same time suitable for recitation or liturgical song. On the occasion of liturgical feasts, Ephrem made use of these hymns to spread Church doctrine. Time has proven them to be an extremely effective catechetical instrument for the Christian community.
Ephrem’s reflection on the theme of God the Creator is important: nothing in creation is isolated and the world, next to Sacred Scripture, is a Bible of God. By using his freedom wrongly, man upsets the cosmic order. The role of women was important to Ephrem. The way he spoke of them was always inspired with sensitivity and respect: the dwelling place of Jesus in Mary’s womb greatly increased women’s dignity. Ephrem held that just as there is no Redemption without Jesus, there is no Incarnation without Mary. The divine and human dimensions of the mystery of our redemption can already be found in Ephrem’s texts; poetically and with fundamentally scriptural images, he anticipated the theological background and in some way the very language of the great Christological definitions of the fifth-century Councils.
Ephrem, honoured by Christian tradition with the title “Harp of the Holy Spirit”, remained a deacon of the Church throughout his life. It was a crucial and emblematic decision: he was a deacon, a servant, in his liturgical ministry, and more radically, in his love for Christ, whose praises he sang in an unparalleled way, and also in his love for his brethren, whom he introduced with rare skill to the knowledge of divine Revelation.”
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.
Pentecost: “Come Holy Spirit” – Building a Kingdom of Love with Msgr. John Esseff
Msgr. John Esseff and Kris McGregor celebrate Pentecost, emphasizing its significance as the birthday of the Church and the manifestation of the Holy Spirit. Monsignor Esseff describes Pentecost as the fulfillment of Jesus’ promise to send the Holy Spirit, who brings unity and love to humanity. He reflects on the event in the Acts of the Apostles where the Holy Spirit descends on the apostles, enabling them to speak in different languages, symbolizing the reunification of humanity through divine love.
Msgr. Esseff explains that the Holy Spirit’s language is love, which calls all people to unity, transcending linguistic and cultural barriers. Every human has an innate desire for this divine love and unity, emphasizing that through baptism and the Holy Spirit, all believers become part of one body in Christ. He encourages listeners to recognize the universal invitation to salvation and divine life, and that the Spirit’s gifts are meant for the common good and unity of all people.
He discusses the challenges of maintaining unity within the faith community, attributing division to hatred and self-centeredness. Msgr. Esseff urges believers to embody Christ’s love and work towards unity, acknowledging the Spirit’s presence even among those not baptized; offering hope and encouragement to those struggling with loved ones who have strayed from faith, reminding them of God’s enduring love and the transformative power of the Holy Spirit.
Come, Holy Spirit, come!
And from your celestial home
Shed a ray of light divine!
Come, Father of the poor!
Come, source of all our store!
Come, within our bosoms shine.
You, of comforters the best;
You, the soul’s most welcome guest;
Sweet refreshment here below;
In our labor, rest most sweet;
Grateful coolness in the heat;
Solace in the midst of woe.
O most blessed Light divine,
Shine within these hearts of yours,
And our inmost being fill!
Where you are not, we have naught,
Nothing good in deed or thought,
Nothing free from taint of ill.
Heal our wounds, our strength renew;
On our dryness pour your dew;
Wash the stains of guilt away:
Bend the stubborn heart and will;
Melt the frozen, warm the chill;
Guide the steps that go astray.
On the faithful, who adore
And confess you, evermore
In your sevenfold gift descend;
Give them virtue’s sure reward;
Give them your salvation, Lord;
Give them joys that never end. Amen.
Alleluia.
Discerning Hearts Reflection Questions:
Significance of Pentecost: How does recognizing Pentecost as the birthday of the Church deepen your understanding of its importance in the Christian faith?
Holy Spirit’s Role: In what ways can you see the Holy Spirit working in your own life and community today?
Language of Love: How can you better communicate God’s love to others, especially those from different cultural or linguistic backgrounds?
Unity in Diversity: What steps can you take to promote unity within your faith community, respecting and valuing its diversity?
Responding to Division: How do you address and overcome feelings of hatred or division within your own heart and relationships?
Living as One Body: Reflect on St. Paul’s description of the Church as one body. How can you contribute to the well-being and unity of this body?
Invitation to All: How can you extend the invitation of God’s love and unity to those who feel excluded or disconnected from the Church?
Witnessing Through Actions: How can your actions better reflect the presence and love of the Holy Spirit in your daily life?
Hope for Loved Ones: In what ways can you offer love, prayer, and support for family members or friends who have strayed from the faith?
Prayer for Renewal: How can you incorporate prayers for the Holy Spirit’s renewal and guidance into your daily spiritual practice?
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30, 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 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 St. 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.
Day 10, Part 2 – The Last Retreat by St. Elizabeth of the Trinity- Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles continues reflecting on the 10th day of The Last Retreat by St. Elizabeth of the Trinity and her invitation to live fully in the eternal present of God’s love—a reality where hope flourishes because God is always bringing forth something new and beautiful. A soul attuned to this divine presence lives with adoration and vulnerability, free from the controlling anxieties of the world. This disposition allows a person to “awake the dawn,” seeing each moment as filled with purpose, rather than as a monotonous burden. Such souls find joy and strength even amid suffering, living with invincible hope rooted in the Father’s love.
There is a need for contemplative prayer, accessible to all the baptized, as a path toward inner transformation. Silence and solitude help expose the inner noise caused by disordered desires and fears, which must be surrendered to God. Drawing from St. Elizabeth’s musical imagery, he describes how a heart in tune with God finds harmony and peace. True beauty, Elizabeth says, lies in the unity of being—ultimately a reflection of the unity of love in the Trinity. This unity, born of deep interior silence and ordered affection, enables the soul to love greatly and offer that love to the world in a way that heals, strengthens, and sanctifies.
Discerning Hearts Reflection Questions
How do I respond to the invitation to live fully in the present moment with God’s presence?
In what ways can I foster a heart of adoration and surrender amid my daily struggles?
What does it mean for me personally to “awake the dawn” in my current circumstances?
How much space do I intentionally make in my life for contemplative prayer and silence?
What interior “noise”—fears, desires, memories—prevents me from resting in God’s love?
Am I willing to face my lack of self-possession and let God heal and transform it?
How are my joys and sorrows ordered—do they draw me closer to or away from God?
Where do I seek stability and peace: in external control or in the quiet of God’s presence?
Do I view silence and solitude as burdens or opportunities for communion with the Trinity?
How can I reflect the unity and beauty of God’s love more deeply in my relationships today?
26. “Be perfect as your heavenly Father is perfect.” “God,” says St. Dionysius, “is the great solitary.” 153 My Master asks me to imitate this perfection, to pay Him homage by being a great solitary. The divine Being lives in an eternal, immense solitude. He never leaves it, though concerning Himself with the needs of His creatures, for He never leaves Himself; and this solitude is nothing else than His divinity.
So that nothing may draw me out of this beautiful silence within, I must always maintain the same dispositions, the same solitude, the same withdrawal, the same stripping of self! If my desires, my fears, my joys or my sorrows, if all the movements proceeding from these “four passions” 154 are not perfectly directed to God, I will not be solitary: there will be noise within me. There must be peace, “sleep of the powers,” 155 the unity of being. “Listen, my daughter, lend your ear, forget your people and your father’s house, and the King will become enamoured of your beauty.” 156
It seems to me that this call is an invitation to silence: listen . . . lend your ear. . . . But to listen we must forget “our father’s house,” that is, everything that pertains to the natural life, this life to which the Apostle refers when he says: “If you live according to the flesh, you will die.” 157 To forget “your people” is more difficult, I think, for this people is everything which is, so to speak, part of us: our feelings, our memories, our impressions, etc., the self, in a word! We must forget it, abandon it, and when the soul has made this break, when it is free from all that, the King is enamored of its beauty. For beauty is unity, at least it is the unity of God!”
Elizabeth of the Trinity (2014-07-24). Elizabeth of the Trinity Complete Works, Volume I: I Have Found God, General Introduction and Major Spiritual Writings (Kindle Locations 3396-3407). ICS Publications. Kindle Edition.
Anthony Lilles, S.T.D., has served the Church and assisted in the formation of clergy and seminarians since 1994. Before coming to St. Patrick’s, he served at seminaries and houses of formation in the Archdiocese of Denver and the Archdiocese of Los Angeles. The son of a California farmer, married with young adult children, holds a B.A. in theology from the Franciscan University of Steubenville with both the ecclesiastical licentiate and doctorate in spiritual theology from the Pontifical University of Saint Thomas Aquinas in Rome (the Angelicum). An expert in the writings of St. Elizabeth of the Trinity and the Carmelite Doctors of the Church, he co-founded the Avila Institute for Spiritual Formation and the High Calling Program for priestly vocations. He also founded the John Paul II Center for Contemplative Culture, which hosts symposiums, retreats, and conferences. In addition to his publications, he blogs at www.beginningtopray.com .
The Death of Marie and Reflections – St. Thérèse and Marie: The Story of Two Cousins with Fr. Timothy Gallagher
Fr. Timothy Gallagher takes a look at the final years of Marie of the Eucharist, cousin of St. Thérèse of Lisieux. As Marie suffered from tuberculosis, she experienced physical decline but also a deepening spiritual life. Through correspondence with her friend Céline Poitier, Marie gradually became a source of spiritual support, drawing from the wisdom of Thérèse and her own painful journey. One poignant letter uses a musical metaphor to comfort Céline, comparing her imperfect endurance of suffering to a child’s flawed but heartfelt piano recital—offered with love and accepted with tenderness. Marie encouraged Céline to see God as a loving parent, quick to console, forgive, and embrace. Her spiritual growth is seen in her patient endurance and her consistent effort to reassure others, despite her weakening condition.
Fr. Gallagher reflects on Marie’s long struggle with scruples, her sensitive nature, artistic gifts, and modesty; her transformation—from someone burdened with inner turmoil to a woman of serene faith and self-giving love. Thérèse’s personal influence helped Marie find freedom from self-focus, allowing her to live a quiet version of the “little way”—loving God through the hidden, everyday trials of illness and community life. Her final days were marked by peace, surrender, and affection for those around her. In her dying words—“My Jesus, I love you”—Marie reveals a heart wholly turned toward God.
Discerning Hearts Reflection Questions
How do I respond to physical or emotional suffering—do I offer it to God or resist it inwardly?
In what ways might I, like Marie, be too hard on myself or overly focused on my own spiritual flaws?
Do I view God more as a stern judge or as a tender and compassionate parent?
Am I open to receiving spiritual guidance from others, even when it challenges my comfort or habits?
How can I better accompany others who are suffering, as Pauline and Thérèse accompanied Marie?
What small acts of love in my daily life might become offerings to God, following the “little way”?
Do I take time to recognize and affirm the gifts God has given me, or do I hide them out of fear or self-doubt?
In what ways can I grow in trust, even when I don’t understand God’s plan or feel spiritually dry?
How might I be called to serve as a spiritual support to someone close to me, like Marie did for Céline?
Am I willing to see holiness not only in canonized saints but in ordinary lives of faithful love and quiet surrender?
Photos of Marie of the Eucharist (Marie Guérin)
About this Series
Fr. Timothy Gallagher reflects upon the enduring legacy of St. Thérèse of Lisieux, exploring how her life and spirituality were deeply influenced by her family and how it offers profound insights into everyday holiness. He examines the role of family and spiritual friendships in nurturing faith, the importance of compassionate care for others, and how Thérèse’s example can inspire listeners to seek sanctity in their daily lives. He also brings forth more details of the spiritual bond between the Martin and Guérin families, offering a model for fostering deeper connections within one’s own family and community.
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
Did you know that Fr. Timothy Gallagher has 14 different podcast series on Discerning Hearts Catholic Podcasts?
Visit here to discover more!
Conference 6 – Discerning the Will of God with Fr. Timothy Gallagher O.M.V.
Fr. Timothy Gallagher explores second mode discernment, a process described by St. Ignatius of Loyola in which one discerns God’s will through a pattern of spiritual consolation and desolation. He presents several real-life and historical examples—such as George, Alice, Walter, and Ignatius himself—who experience moments of deep spiritual joy, peace, or warmth (consolation) and contrasting times of emptiness, discouragement, and confusion (desolation), particularly in prayer. These interior shifts, when carefully observed and prayerfully examined, become key indicators in discerning God’s direction. Certain decisions can become clearer over time as one sees a consistent inner response during these highs and lows. Importantly, experiencing spiritual desolation is not shameful but a common part of the journey.
St. Ignatius’s rules for discernment help a person understand which thoughts are coming from God and which are tactics of the enemy meant to confuse or derail one’s spiritual progress. During times of consolation, one is often drawn to decisions aligned with God’s will, while desolation might tempt one to abandon those same decisions—hence St. Ignatius’s rule to never make significant changes during desolation. Gallagher encourages listeners to become familiar with these rules, to practice them, and to seek support from a spiritual director. He illustrates this with Ignatius’s own 40-day discernment regarding Jesuit poverty and a modern example of a young man discerning a Jesuit vocation.
You can find various handouts spoken of by Fr. Gallagher in the links below:
St. Anthony of Padua – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Sequence — Veni, Sancte Spiritus
