Gratitude – Building a Kingdom of Love with Msgr John Esseff – Discerning Hearts Podcasts
Msgr. John Esseff reflects on the healing of the ten lepers in Luke 17, highlighting the one Samaritan who returned to thank Jesus. Through this story and the example of Naaman from 2 Kings, he teaches that gratitude opens the soul to a deeper healing—faith in God and salvation itself. Physical cures are signs pointing toward the greater miracle: redemption from sin and eternal death through Christ. He invites us to examine how often we take God’s gifts for granted—life, faith, loved ones—and cultivate a heart that constantly thanks God for both ordinary blessings and the gift of eternal life.
Msgr. Esseff and Kris McGregor also discuss the anxiety and moral confusion of modern times. He interprets this unrest as a revelation of spiritual sickness that had long been hidden. By bringing darkness to light, God gives humanity the chance to turn back through faith and prayer. He encourages listeners not to despair but to give thanks even amid turmoil, for awareness of sin and evil allows conversion.
Discerning Hearts Reflection Questions
How do I show genuine gratitude to God for the countless blessings in my daily life?
In what ways have I taken my faith and salvation for granted?
Like the Samaritan leper, when have I returned to Jesus with thanksgiving after receiving His mercy?
What “leprosy” of sin in my life needs Christ’s healing touch today?
How does awareness of my own weakness lead me to deeper faith and trust in God?
Do I thank God for spiritual healings as readily as I do for physical or material ones?
How can I cultivate a daily habit of gratitude in prayer and relationships?
What gifts or moments have I failed to recognize as signs of God’s love?
How does the current darkness or confusion in the world invite me to renewed faith and hope in Christ?
What specific things can I thank God for right now as a response to His saving love?
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.
The Liturgy of the Word, Part 2 – The Way of Mystery with Deacon James Keating
Deacon James Keating and Kris McGregor explore how the Liturgy of the Word forms hearts for mission. Proclamation should be prayerful, sober, and transparent so the assembly meets Christ rather than the reader’s performance; “let the Word do the work.” Receiving Scripture at Mass shapes conscience for public witness—at home, work, and civic life—supported by friendships in the Church that foster courage. Moving attention from a book-as-object to the living power of God’s Word active in the Church, Catholics should carry that Word into culture with humility and clarity.
They also consider the deacon’s vocation—revived at Vatican II—as a bridge between altar and everyday life, helping extend the Liturgy of the Word through retreats, catechesis, and social teaching so the laity can transform culture. The Creed is the community’s “we believe,” sealing the revelation just heard, and the Prayer of the Faithful awakens eyes to the needs of the poor, the sick, and all wounded by sin. From hearing to living, the pattern is clear: contemplation at Mass blossoms into service and witness in the world.
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.
Rules of the Second Week – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.
Fr. Anthony Wieck and Kris McGregor continue their look at St. Ignatius’s second-week rules for discernment. They discuss how both God and evil spirits can influence a person’s thoughts and emotions, and how one can distinguish their origins by examining the course of one’s thoughts—their beginning, middle, and end. God and His angels bring peace, joy, and clarity, while the enemy uses false reasoning, subtle deceptions, or even apparent goodness to lure a person into confusion or pride. The enemy often disguises itself as an “angel of light,” encouraging overactivity or spiritual burnout under the guise of doing good. The key is to maintain balance, simplicity, and prayerful awareness of how inner movements affect one’s peace.
They also reflect on consolations—those moments of spiritual joy. True consolation without a clear cause comes from God alone, while consolation that arises from external factors must be discerned carefully, since even apparent blessings can be twisted to selfish ends. Fr. Wieck advises patience in decision-making, noting that God confirms His will over time through consistent peace and harmony, not haste or impulsivity. He encourages listeners to study St. Ignatius’s rules directly and practice them, growing in freedom and the ability to recognize divine inspiration while rejecting spiritual deception. The goal of discernment is freedom—the freedom to love and serve God wholeheartedly.
Discerning Hearts Catholic Reflection Questions:
How do I recognize when a thought or feeling leads me toward peace and joy rather than confusion or restlessness?
In what ways might I be mistaking overactivity or busyness for genuine service to God?
When have I experienced consolation without a clear cause, and how did I respond to that grace?
Do I take time to pause and pray before making decisions that feel spiritually inspired?
How can I better notice the “tail of the serpent” — signs that something good may have turned subtly self-centered or prideful?
What helps me maintain a healthy rhythm between serving others and allowing myself to rest and be formed by God?
Have I ever confused emotional satisfaction or human praise with spiritual consolation?
How can I become more attentive to the beginning, middle, and end of my thought patterns when discerning the spirits?
When faced with choices, do I seek repeated confirmation from God over time, or act on initial enthusiasm?
How does living with greater spiritual awareness lead me to the true freedom to love and serve God more fully?
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.
Confronting Desolation with Faith – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher
Fr. Timothy Gallagher continues exploring St. Ignatius of Loyola’s teaching on spiritual desolation by distinguishing it from the cross. Using various examples, he illustrates that the cross refers to life’s trials—illness, family troubles, or hardship—that, when carried faithfully with Christ, lead to growth and peace. Spiritual desolation, however, consists of discouragement, loss of spiritual energy, or a sense of distance from God that originates from the enemy. While we grow by embracing the cross, we grow by resisting spiritual desolation. God never asks us to endure spiritual desolation passively but to actively reject it through prayer, perseverance, and trust.
Fr. Gallagher also describes several “qualities” of spiritual desolation. It lies by disguising itself as one’s spiritual identity (“you are not a true disciple”), provoking shame, isolation, or a false sense that something is deeply wrong within us. It can distort the past and future—convincing us that darkness has always been and always will be—and even whisper that failure is permanent. Recognizing these as lies brings freedom. He explains that self-knowledge grounded in God’s love helps dismantle these illusions, and caring for one’s emotional or physical health can limit their power. True self-understanding means knowing we are beloved sons and daughters of the Father. Spiritual maturity brings integration and peace to the whole person—spiritually, emotionally, and physically—allowing one to carry the cross with joy, like St. Ignatius himself, “a tiny Spaniard, a bit lame, with joyful eyes.”
Discerning Hearts Reflection Questions:
How can I discern whether I am carrying a cross with Christ or experiencing spiritual desolation that needs to be resisted?
In what ways might I have mistaken discouragement or dryness in prayer as part of my spiritual identity?
When I feel distant from God, how can I actively turn to Him rather than passively accept the heaviness?
What lies or negative self-beliefs tend to surface during moments of spiritual desolation?
How can I remind myself of my true identity as a beloved son or daughter of the Heavenly Father?
Are there emotional or physical vulnerabilities in my life that might open the door to spiritual desolation?
How might I support others who are experiencing discouragement or isolation in their faith?
What spiritual “tools” or Ignatian practices help me most when I notice desolation taking hold?
How can I cultivate gratitude for the crosses in my life that lead me closer to Christ?
In what concrete ways can I strengthen my trust that Good Friday always leads to Easter Sunday?
“Through the years, as I have studied and taught these rules, received the sharing of many, and experienced the rules personally,
I have noted various qualities of spiritual desolation. I will share and discuss them here:
A Sense of Irreparable Disaster
If it is strong enough, spiritual desolation may bring a sense of irreparable disaster. Its message is this: “Things are going badly for you. You are in a bad way spiritually, and things will continue to go badly. It’s all over. The harm can’t be undone. Even if it could, you won’t take the necessary steps. You won’t change. Don’t think it’s ever going to be different.”This is simply one more lie of the enemy.
Spiritual Desolation Presents Itself as Our Spiritual Identity
This quality of spiritual desolation touches the heart of its burden. If we believe the lie that equates our experience of spiritual desolation with our spiritual identity, the desolation will grow very heavy.
There Is No Shame in Experiencing Spiritual Desolation
This point—that there is no shame in experiencing spiritual desolation—cannot be repeated too often. When I present the rules, I repeat it many times. No one has yet told me that I say it too often!”
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
The Liturgy of the Word, Part 1 – The Way of Mystery with Deacon James Keating
Deacon James Keating and Kris McGregor explore how the Liturgy of the Word shapes conscience and draws the faithful into a deeper encounter with Christ. Conscience is not a mystical faculty but the human mind oriented toward discerning right and wrong, always influenced by what and whom we love. Because the mind is constantly being formed by outside voices, it is crucial to attend to the Word of God proclaimed at Mass, where Christ himself enters through language. Unlike mere information or historical detail, Scripture proclaimed in the liturgy is meant to bring transformation—similar to Christ’s dialogue with the Samaritan woman at the well. By allowing the Word to “take up residence” within, a person gradually shifts from deriving identity from worldly approval to resting in their Catholic identity, formed within the community of the Church.
The liturgy is not simply storytelling or nostalgia but a living prayer in which Christ becomes present and personally addresses each heart. To benefit fully, preparation is vital—reading the Scriptures beforehand ensures they penetrate deeply during Mass rather than fading like an overheard announcement. Within the liturgy, there is both a general message for the whole Church and a unique “particularization” by the Holy Spirit for each person’s circumstances, offering moments of genuine conversion. The Liturgy of the Word, then, is not passive listening but an encounter that requires hospitality toward God’s presence, openness to interior change, and the courage to allow conscience to be guided from within by the Word received through the Church.
Discerning Hearts Reflection Questions
How do I allow the Word of God at Mass to shape my conscience rather than letting worldly voices guide me?
Do I prepare for the Liturgy of the Word by reading and praying with the Scriptures during the week?
When hearing Scripture proclaimed, am I open to encounter Christ personally rather than receiving only information?
What loves or attachments influence the way I discern right and wrong in my daily life?
Do I let my Catholic identity rest in Christ and his Church, or do I still seek validation from the world’s approval?
How willing am I to welcome the particular ways the Holy Spirit convicts and challenges me during the readings?
In what areas of my life am I resisting the Word because I fear the change it might require?
Do I treat the Mass, especially the Liturgy of the Word, as true prayer where Christ comes close to me now?
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 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
