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WOM4 – Introductory Rite and the Liturgy of the Word – The Way of Mystery with Deacon James Keating – Discerning Hearts Podcast

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Introductory Rite and the Liturgy of the Word – The Way of Mystery with Deacon James Keating

Deacon James Keating reflects on how the Mass draws us into communion with Christ and one another. The introductory rites are not a mere formality but a spiritual transition, helping us shift focus from worldly concerns to God’s presence. The penitential rite then deepens this awareness by leading us to recognize our sins and our need for mercy, making us receptive to God’s healing love. He stresses that this moment should not be rushed—it is where we confront our unworthiness yet receive Christ’s invitation into holiness. From there, the Liturgy of the Word allows us to enter salvation history. A good way to prepare is by reading the Scriptures beforehand so that, when proclaimed, they resonate more deeply. While homilies play a role in guiding reflection, he reminds listeners that it is ultimately the Holy Spirit who makes God’s word personally transformative.

Deacon Keating confronts misconceptions about the Mass as entertainment. Unlike services built around spectacle, the Catholic liturgy centers on transformation, not distraction. Our interior disposition—through prayer and openness—determines how fully we receive Christ in the Eucharist. This transformation must bear fruit in fellowship. Keating notes that Protestant communities often model a strong sense of shared life, something Catholic parishes can grow in. True fellowship arises when the Eucharist overflows into charity and mutual support, not just private devotion. Staying after Mass, sharing faith conversations, and building community are ways to live out the mystery we receive. The Mass prepares us to hear Christ’s voice of love, to be healed, and to bring that love outward into culture through communion with others.

Discerning Hearts Reflection Questions

How do I allow the introductory rites of the Mass to help me shift from daily distractions into awareness of Christ’s presence?
When I pray the penitential rite, do I intentionally recall my sins and open myself to God’s mercy?
How can I prepare for Sunday Mass by spending time with the readings during the week?
Do I listen for the Holy Spirit speaking personally to me during the Liturgy of the Word, beyond what the homilist offers?
Am I seeking entertainment at Mass, or am I open to real transformation through prayer and the Eucharist?
What simple interior prayers can I bring before, during, and after Mass to invite Christ into my heart?
In what ways do I let the Eucharist overflow into charity and fellowship with those in my parish community?
How might I help create or participate in parish life beyond Mass to strengthen true Christian fellowship?
Do I see my parish as the beginning of heaven, even with its flaws, and delight in being with fellow Catholics?
How is Christ calling me through the Mass to bring His love and healing presence into my family, work, and culture?

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

Check out Deacon Keating’s “Discerning Heart” page

Special Encore: The Canonization of St. Teresa of Calcutta – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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Special Encore: The Canonization of St. Teresa of Calcutta – Building a Kingdom of Love with Msgr. John Esseff

In this special encore, Msgr. Esseff reflects on his pilgrimage to Rome for the canonization of St. Teresa of Calcutta. He shares personal stories about the journey, the people he encountered, and the profound spiritual experiences he had during the trip.

In his retelling, he describes how 16 pilgrims, many with personal connections to Mother Teresa, made their way to Rome. He recalls the challenges of the journey, particularly the intense heat, and how enduring those difficulties brought a deeper connection to God’s love, much like Mother Teresa’s own life of sacrifice and how her legacy continues to touch people worldwide, with her humble and selfless love acting as a powerful witness.

The canonization itself was a profound moment, with Msgr. Esseff consecrating himself to the Blessed Virgin Mary, a devotion encouraged by both Mother Teresa and Pope John Paul II. He reflects on the universality of the event, with people of all races and backgrounds uniting in faith. This gathering was reminiscent of Pentecost, with a shared sense of joy, love, and the powerful presence of the Holy Spirit.

Discerning Hearts Reflection Questions

How does enduring physical or emotional suffering, like the heat during the canonization, bring you closer to God’s love?
In what ways does Mother Teresa’s life inspire you to reach out and touch others with God’s love?
How can Mary’s “emptiness” and total openness to God’s will influence your spiritual life and help you better serve others?
Have you ever received more from a spiritual journey or moment of prayer than you anticipated? How did it deepen your faith?
How does the universality of the Church, as witnessed during the canonization with people from all over the world, enhance your understanding of being part of the Body of Christ?
In what areas of your life can you surrender more fully to God, trusting in His strength to help you endure challenges?
How can you imitate Mary’s spirit of constant praise and openness to God’s will in your everyday actions?

Carrier of God’s Tender Love and Mercy

“Lord Jesus, merciful Face of the Father, you came to give us the Good News of the Father’s mercy and tenderness.
We thank you for the gift of our dearest Mother, Blessed Teresa of Calcutta, who will be canonized in this Jubilee Year of Mercy. You chose her to be your presence, your love and compassion to the brokenhearted, the unwanted, the abandoned and the dying. She responded wholeheartedly to your cry, ‘I Thirst,’ by the holiness of her life and humble works of love to the poorest of the poor.

We pray, through her intercession, for the grace to experience your merciful love and share it in our own families, communities and with all our suffering brothers and sisters. Help us to give our “hearts to love and hands to serve” after the example of Mother Teresa. Lord Jesus, bless every member of our family, our parish, our diocese, our country, especially those most in need, that we all may be transformed by your merciful love. Amen.”

Text © Mother Teresa Center of the Missionaries of Charity

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

SD3 – Insights into Rules 10 through 14 – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher – Discerning Hearts Podcast

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Insights into Rules 10 through 14 – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher

Fr. Timothy Gallagher and Kris McGregor explore St. Ignatius of Loyola’s Rules 10–14. Fr. Gallagher explains how times of consolation are opportunities not only to rejoice in God’s grace but also to gather strength for inevitable periods of desolation, much like Joseph storing grain for famine. Rule 11 invites humility in consolation and trust in God’s power during desolation, helping us avoid overconfidence when prayer feels easy or despair when it feels dry. Such experiences, though painful, can become occasions for deeper prayer and growth. Desolation itself is never from God but permitted in His providence so that, with grace, we may resist discouragement and grow in freedom.

The later rules shift toward understanding temptation. Rule 12 counsels resisting temptation immediately, before it grows overwhelming, while Rule 13 warns against secrecy and highlights the freedom that comes from sharing struggles with a wise confessor or spiritual companion. Rule 14 addresses our most vulnerable points, urging self-knowledge so that weakness can become strength through grace. Fr. Gallagher ties this teaching to a broader message of Christian hope, drawing on Scripture, St. John Paul II, and even Tolkien to show that God’s redemption always surpasses evil. We need to seek accompaniment, cultivate awareness of God’s presence in daily life, and live with humility and trust, becoming agents of renewal through the quiet witness of a discerning life.

Discerning Hearts Reflection Questions:

In a season of consolation, how can I “store grain” for the next famine through concrete habits of prayer and virtue?
Where might I be overextending myself when things feel easy, and what humble limit would keep me steady?
When desolation returns, what is one truth about God I will cling to first?
What small, practical action can I take today that contradicts a tempting thought at its very beginning?
Which recurring fear or shame do I still keep hidden, and whom could I safely tell this week (confessor or trusted guide)?
What is the weakest point in my “castle walls,” and what grace-building practice will I place there?
How has the Lord recently shown me His nearness, and how will I remember it when prayer feels dry?
When I notice spiritual heaviness, what change in routine will I avoid making until light returns?
How will I practice the daily Examen to notice God’s movements and the enemy’s suggestions?
What hope from Scripture can I memorize now to pray in dark hours?

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

“Tenth Rule. The tenth: Let the one who is in consolation think how he will conduct himself in the desolation which will come after, taking new strength for that time.

Eleventh Rule. The eleventh: Let one who is consoled seek to humble himself and lower himself as much as he can, think- ing of how little he is capable in the time of desolation with- out such grace or consolation. On the contrary, let one who is in desolation think that he can do much with God’s sufficient grace to resist all his enemies, taking strength in his Creator and Lord.

Twelfth Rule. The twelfth: The enemy acts like a woman in being weak when faced with strength and strong when faced with weakness. For, as it is proper to a woman, when she is fighting with some man, to lose heart and to flee when the man confronts her firmly, and, on the contrary, if the man begins to flee, losing heart, the anger, vengeance and ferocity of the woman grow greatly and know no bounds, in the same way, it is proper to the enemy to weaken and lose heart, flee- ing and ceasing his temptations when the person who is exer- cising himself in spiritual things confronts the temptations of the enemy firmly, doing what is diametrically opposed to them; and, on the contrary, if the person who is exercising himself begins to be afraid and lose heart in suffering the temptations, there is no beast so fierce on the face of the earth as the enemy of human nature in following out his damnable intention with such growing malice.

Thirteenth Rule. The thirteenth: Likewise he conducts him- self as a false lover in wishing to remain secret and not berevealed. For a dissolute man who, speaking with evil inten- tion, makes dishonorable advances to a daughter of a good father or a wife of a good husband, wishes his words and persuasions to be secret, and the contrary displeases him very much, when the daughter reveals to her father or the wife to her husband his false words and depraved intention, because he easily perceives that he will not be able to succeed with the undertaking begun. In the same way, when the enemy of human nature brings his wiles and persuasions to the just soul, he wishes and desires that they be received and kept in secret; but when one reveals them to one’s good confessor or to another spiritual person, who knows his deceits and malicious designs, it weighs on him very much, because he perceives that he will not be able to succeed with the mali- cious undertaking he has begun, since his manifest deceits have been revealed.

Fourteenth Rule. The fourteenth: Likewise he conducts him- self as a leader, intent upon conquering and robbing what he desires. For, just as a captain and leader of an army in the field, pitching his camp and exploring the fortifications and defenses of a stronghold, attacks it at the weakest point, in the same way the enemy of human nature, roving about, looks in turn at all our theological, cardinal and moral vir- tues; and where he finds us weakest and most in need for our eternal salvation, there he attacks us and attempts to take us.”

Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius. Fr. Gallagher is featured on the EWTN series “Living the Discerning Life: The Spiritual Teachings of St. Ignatius of Loyola”. For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit his website: frtimothygallagher.org

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

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

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

Born: 13 November 354
Died: 28 August 430

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

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

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

Discerning Hearts Reflection Questions

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

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

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

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

For more visit Vatican.va

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

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

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

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

Born: 13 November 354
Died: 28 August 430

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

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

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

Discerning Hearts Reflection Questions

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

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

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

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

For more visit Vatican.va

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

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

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

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

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

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

Discerning Hearts Reflection Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Discerning Hearts Reflection Questions

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

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

Check out Deacon Keating’s “Discerning Heart” page

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

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St. Anthony of Padua Doctor of Church Matthew Bunson Podcast

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

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

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

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

Discerning Hearts Reflection Questions

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

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

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

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

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

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

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

St. Bernard of Clairvaux, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

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St. Bernard of Clairvaux, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

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

Dr. Matthew Bunsen and Kris McGregor discuss the life and influence of St. Bernard of Clairvaux. St. Bernard, a Doctor of the Church, is celebrated for his deep spirituality, theological brilliance, and reformative impact on monastic life. He was instrumental in building the Cistercian order and defending Church teachings. Bernard’s upbringing in a noble family provided him with a strong education and a profound devotion to Scripture and the Blessed Mother. After resisting worldly temptations, he entered the Benedictine order and helped restore the vigor of the original Rule of St. Benedict at the Abbey of Clairvaux. His leadership and dedication attracted many followers, and Clairvaux flourished under his guidance.

St. Bernard’s teachings on the Song of Song reflect his eloquent and elegant theology. Despite his desire for a contemplative life, he was frequently called upon by the Church to mediate conflicts, reform ecclesiastical practices, and support the papacy. His work, including his involvement in the Second Crusade, came at a great personal cost, but he remained committed to serving Christ and the Church.

Discerning Hearts Reflection Questions

How does St. Bernard’s title as a healer and miracle worker influence your understanding of spiritual healing in your own life?
What lessons can you learn from St. Bernard’s severe austerity and self-discipline in pursuing a life dedicated to Christ?
How can St. Bernard’s love for Scripture, particularly the Song of Songs, deepen your own relationship with the Bible?
How does St. Bernard’s choice to join the Benedictine order inspire you to respond to God’s call in your life, even when it requires sacrifice?
How can you incorporate the balance of prayer and work, as emphasized by the Rule of St. Benedict, into your daily routine?
What can you learn from St. Bernard’s humility and willingness to serve the Church, despite his personal preference for a contemplative life?
How does St. Bernard’s lifelong dedication to serving the Church challenge you to remain faithful to your commitments, regardless of personal cost?

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

“Today I would like to talk about St Bernard of Clairvaux, called “the last of the Fathers” of the Church because once again in the 12th century he renewed and brought to the fore the important theology of the Fathers. We do not know in any detail about the years of his childhood; however, we know that he was born in 1090 in Fontaines, France, into a large and fairly well-to-do family. As a very young man he devoted himself to the study of the so-called liberal arts especially grammar, rhetoric and dialectics at the school of the canons of the Church of Saint-Vorles at Châtillon-sur-Seine; and the decision to enter religious life slowly matured within him. At the age of about 20, he entered Cîteaux, a new monastic foundation that was more flexible in comparison with the ancient and venerable monasteries of the period while at the same time stricter in the practice of the evangelical counsels. A few years later, in 1115, Bernard was sent by Stephen Harding, the third Abbot of Cîteaux, to found the monastery of Clairvaux. Here the young Abbot he was only 25 years old was able to define his conception of monastic life and set about putting it into practice. In looking at the discipline of other monasteries, Bernard firmly recalled the need for a sober and measured life, at table as in clothing and monastic buildings, and recommended the support and care of the poor. In the meantime the community of Clairvaux became ever more numerous and its foundations multiplied.

In those same years before 1130 Bernard started a prolific correspondence with many people of both important and modest social status. To the many Epistolae of this period must be added numerous Sermones, as well as Sententiae and Tractatus. Bernard’s great friendship with William, Abbot of Saint-Thierry, and with William of Champeaux, among the most important figures of the 12th century, also date to this period. As from 1130, Bernard began to concern himself with many serious matters of the Holy See and of the Church. For this reason he was obliged to leave his monastery ever more frequently and he sometimes also travelled outside France. He founded several women’s monasteries and was the protagonist of a lively correspondence with Peter the Venerable, Abbot of Cluny, of whom I spoke last Wednesday. In his polemical writings he targeted in particular Abelard, a great thinker who had conceived of a new approach to theology, introducing above all the dialectic and philosophical method in the constructi0n of theological thought. On another front Bernard combated the heresy of the Cathars, who despised matter and the human body and consequently despised the Creator. On the other hand, he felt it was his duty to defend the Jews, and condemned the ever more widespread outbursts of anti-Semitism. With regard to this aspect of his apostolic action, several decades later Rabbi Ephraim of Bonn addressed a vibrant tribute to Bernard. In the same period the holy Abbot wrote his most famous works such as the celebrated Sermons on the Song of Songs [In Canticum Sermones]. In the last years of his life he died in 1153 Bernard was obliged to curtail his journeys but did not entirely stop travelling. He made the most of this time to review definitively the whole collection of his Letters, Sermons and Treatises. Worthy of mention is a quite unusual book that he completed in this same period, in 1145, when Bernardo Pignatelli, a pupil of his, was elected Pope with the name of Eugene III. On this occasion, Bernard as his spiritual father, dedicated to his spiritual son the text De Consideratione [Five Books on Consideration] which contains teachings on how to be a good Pope. In this book, which is still appropriate reading for the Popes of all times, Bernard did not only suggest how to be a good Pope, but also expressed a profound vision of the Mystery of the Church and of the Mystery of Christ which is ultimately resolved in contemplation of the mystery of the Triune God. “The search for this God who is not yet sufficiently sought must be continued”, the holy Abbot wrote, “yet it may be easier to search for him and find him in prayer rather than in discussion. So let us end the book here, but not the search” (XIV, 32: PL 182, 808) and in journeying on towards God.”

For more visit Vatican.va

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

St. Bernard and the 12 Steps to Humility and Pride – Beginning to Pray with Dr. Anthony Lilles – Discerning Hearts Podcast

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St. Bernard and the 12 Steps to Humility and Pride – Beginning to Pray with Dr. Anthony Lilles

Dr. Anthony Lilles and Kris McGregor have a discussion about St. Bernard of Clairvaux. They begin by discussing St. Bernard’s deep devotion to the Virgin Mary and his belief that Mary serves as the “neck” of the Mystical Body of Christ, through whom all grace from Christ is mediated to humanity.

Dr. Lilles outlines the historical context in which St. Bernard lived (1090-1153), highlighting his role in the Crusades, monastic reform, and his influence on other saints and mystics. Bernard’s central mission was to promote ongoing conversion to Christ, seeing it as the path to renewing the Church.

They go into St. Bernard’s teachings on humility and pride, as found in his writings. Dr. Lilles explains that for Bernard, truth is not just factual or feasible but relational and rooted in a deeper reality—a truth that is discovered through contemplation and faith. He contrasts this with modern views of truth, which often focus on what is feasible or factual, leading to a superficial understanding of reality.

Discerning Hearts Reflection Questions

Understanding Marian Devotion: How does St. Bernard of Clairvaux’s view of Mary as the “neck of the mystical body” deepen your understanding of Marian devotion and its role in leading us closer to Christ?
Personal Conversion: In what areas of your life do you feel called to deeper conversion, following St. Bernard’s emphasis on ongoing transformation to strengthen the Church?
Contemplation of Truth: Reflect on how you perceive truth—do you view it primarily as facts and feasibility, or are you open to the deeper, saving truth that St. Bernard speaks of, which comes through faith and contemplation?
Facing Pain with Humility: How can embracing humility and recognizing your own sinfulness help you to confront personal pain and suffering without transferring it onto others, as discussed in the context of marriage and family?
Pursuit of Salvation: How does acknowledging your need for salvation as a sinner change the way you approach your relationship with God and others, and how might it influence your journey toward spiritual growth?

THE TWELVE DEGREES OF HUMILITY

XII. A permanent attitude of bodily; and spiritual prostration.
XI. The speech of a monk should be short, sensible and in a subdued tone.
X. Abstinence from frequent and light laughter.
IX. Reticence, until asked for his opinion.
VIII. Observance of the general rule of the monastery.
VII. Belief in and declaration of one’s inferiority to others.
VI. Admission and acknowledgment of one’s own unworthiness and uselessness.
V. Confession of sins.
IV. Patient endurance of hardship and severity in a spirit of obedience.
III. Obedient submission to superiors.
II. Forbearance to press personal desire.
I. Constant abstinence from sin for fear of God.

THE TWELVE DEGREES OF PRIDE TAKEN DOWNWARDS

I. Curiosity, when a man allows His sight and other senses to stray after things which do not concern him.
II. An unbalanced state of mind, showing itself in talk unseasonably joyous and sad.
III. Silly merriment exhibited in too frequent laughter.
IV. Conceit expressed in much talking.
V. Eccentricity attaching exaggerated importance to one’s own conduct.
VI. Self-assertion holding oneself to be more pious than others.
VII. Presumption readiness to undertake anything.
VIII. Defense of wrong-doing.
IX. Unreal confession detected when severe penance is imposed.
X. Rebellion against the rules and the brethren.
XI. Liberty to sin.
XII. Habitual transgression.

For other episodes in the series visit the Discerning Hearts page for Dr. Anthony Lilles

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 .