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.
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.
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.
“When I die, I will send down a shower of roses from the heavens, I will spend my heaven by doing good on earth.”
Saint Therese, flower of Carmel,
you said you would spend your heaven
doing good upon the earth.
Your trust in God was complete.
Listen to my prayer;
bring before God my special intention…
Pray for me that I may have something of your confidence
in the loving promises of our God.
Pray that I may live my life in union with God’s plan for me,
and one day see the Face of God who you so ardently loved.
Saint Therese,
you kept your word to love God
and to trust the world to that loving providence.
Pray for us that we may be faithful to our commitment to love.
May our lives, like yours,
be able to touch the world and bring it to peace.
“And it is the Lord, it is Jesus, who is my judge. Therefore I will try always to think leniently of others, that He may judge me leniently, or rather not at all, since He says: “Judge not, and ye shall not be judged.”
Saint Therese, flower of Carmel,
you said you would spend your heaven
doing good upon the earth.
Your trust in God was complete.
Listen to my prayer;
bring before God my special intention…
Pray for me that I may have something of your confidence
in the loving promises of our God.
Pray that I may live my life in union with God’s plan for me,
and one day see the Face of God who you so ardently loved.
Saint Therese,
you kept your word to love God
and to trust the world to that loving providence.
Pray for us that we may be faithful to our commitment to love.
May our lives, like yours,
be able to touch the world and bring it to peace.
The Seven Attitudes of a Discerning Heart with Kris McGregor
Right Priorities
Right priorities are the sixth attitude of a discerning heart. In Catholic discernment, priorities are ordered when God comes first. Jesus teaches us: “Seek first his kingdom and his righteousness, and all these things shall be yours as well.”St. Augustine reminds us that the restless heart finds peace only in God. When we put Him first, all else finds its place in His loving care.
Scripture Reading: “But seek first his kingdom and his righteousness, and all these things shall be yours as well.
Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself.
Let the day’s own trouble be sufficient for the day.” (Matthew 6:33–34)
Our lives can easily become filled with anxieties — about work, family, money, or the future. But Jesus reminds us that the way forward is not found in worry, but in ordering our hearts rightly.
In the discerning heart, priorities are clear: God comes first. Everything else takes its place under Him. When we seek His kingdom first, our decisions, our time, and our relationships all find their proper order.
This does not mean life will be without struggles. But it does mean that we face them with peace, knowing our lives are in God’s hands. Right priorities free us from being controlled by passing concerns and help us walk in the confidence of His care.
Saint’s Teaching:
St. Augustine, after years of searching, discovered that only God could satisfy the deep desires of the heart. He confessed: “You have made us for Yourself, O Lord, and our heart is restless until it rests in You.”
His words remind us that no created thing, no matter how good, can take the place of God. To give Him first place is not to lose, but to gain the peace of a heart at rest.
Guided Application Questions:
In what part of my life do I give first place to something other than God? Ask Him to re-order your heart so He is at the center.
How can I seek God first in prayer each day? Begin and end the day with a short offering of love to Him.
How is the Lord inviting me to trust that if I put Him first, He will provide for my needs? Bring that concern into prayer and say: “Lord, I seek Your kingdom first.”
Closing Prayer:
Lord Jesus, You taught us to seek first the kingdom of God.
Grant me a heart that places You above all things.
Through the prayers of St. Augustine, help me to find rest only in You.
Through Christ our Lord.
“Do you realize that Jesus is there in the tabernacle expressly for you – for you alone? He burns with the desire to come into your heart… don’t listen to the demon, laugh at him, and go without fear to receive the Jesus of peace and love…”
Saint Therese, flower of Carmel,
you said you would spend your heaven
doing good upon the earth.
Your trust in God was complete.
Listen to my prayer;
bring before God my special intention…
Pray for me that I may have something of your confidence
in the loving promises of our God.
Pray that I may live my life in union with God’s plan for me,
and one day see the Face of God who you so ardently loved.
Saint Therese,
you kept your word to love God
and to trust the world to that loving providence.
Pray for us that we may be faithful to our commitment to love.
May our lives, like yours,
be able to touch the world and bring it to peace.
The Seven Attitudes of a Discerning Heart with Kris McGregor
Prayerful Reflection
Prayerful reflection is the fifth attitude of a discerning heart. In Catholic discernment, it means pausing to notice God’s presence in daily life. The psalmist reminds us, “O Lord, you have searched me and known me,” and saints like Francis de Sales encouraged a daily examen of gratitude and humility. Reflection allows us to see grace and failure honestly, so we may respond to God with greater clarity and love.
Scripture Reading: “O Lord, you have searched me and known me!
You know when I sit down and when I rise up; you discern my thoughts from afar.
You search out my path and my lying down, and are acquainted with all my ways.” (Psalm 139:1–3)
A discerning heart does not rush through life without pause. It learns to stop, to remember, and to reflect. Prayerful reflection is the space where we allow God to show us how He has been present — in the blessings and also in the challenges.
The psalmist tells us that God knows us completely. Nothing escapes His gaze. When we take time to reflect, we begin to see our lives as He sees them. We recognize moments of grace that might have passed unnoticed. We also see where we turned away, where sin or selfishness clouded our choices.
Prayerful reflection helps us grow in gratitude, humility, and clarity. It is not simply an exercise in memory, but an encounter with God’s living presence in our daily story.
Saint’s Teaching:
St. Francis de Sales encouraged the faithful to make a daily examen — not only to confess faults, but to rejoice in God’s blessings and renew the desire to walk closely with Him. He wrote that reflection helps us “turn our hearts to God, raising them above the concerns of the world.”
The Benedictines also practiced this rhythm of reflection in the Divine Office, pausing throughout the day to pray the Psalms. Their lives show us that reflection is not a luxury, but an essential rhythm of Christian life.
Guided Application Questions:
How can I make time, even briefly, to reflect on where God has been present in my day? End the day with a few minutes of prayerful review and thanksgiving.
In what moments do I experience peace, and when do I feel restlessness? Bring these to prayer, asking the Lord to deepen His peace and heal what is restless within you.
How can I begin a simple practice of reflection? Pray with gratitude, ask forgiveness where needed, and place tomorrow in God’s hands.
Closing Prayer:
O Lord, You search me and know me.
Help me to pause each day and see my life through Your eyes.
Through the example of St. Francis de Sales and St. Benedict, teach me to remember with gratitude and to return to You with trust.
Through Christ our Lord.
“I know now that true charity consists in bearing all our neighbors’ defects–not being surprised at their weakness, but edified at their smallest virtues.”
Saint Therese, flower of Carmel,
you said you would spend your heaven
doing good upon the earth.
Your trust in God was complete.
Listen to my prayer;
bring before God my special intention…
Pray for me that I may have something of your confidence
in the loving promises of our God.
Pray that I may live my life in union with God’s plan for me,
and one day see the Face of God who you so ardently loved.
Saint Therese,
you kept your word to love God
and to trust the world to that loving providence.
Pray for us that we may be faithful to our commitment to love.
May our lives, like yours,
be able to touch the world and bring it to peace.
The Seven Attitudes of a Discerning Heart with Kris McGregor
Courage
Courage is the third attitude of a discerning heart. In Catholic discernment, courage means trusting Christ even when the path is uncertain. When fear threatens to hold us back, His words remind us: “Take heart, it is I; have no fear.” St. Teresa of Ávila teaches us to persevere in faith, showing that true courage rests not in ourselves but in God who never changes.
Scripture Reading: “But immediately he spoke to them, saying, ‘Take heart, it is I; have no fear.’ And Peter answered him, ‘Lord, if it is you, bid me come to you on the water.’ He said, ‘Come.’” (Matthew 14:27–29)
The disciples were in the boat when a storm rose against them. Waves crashed, the wind howled, and their hearts were filled with fear. In that moment, they saw Jesus walking on the water, but instead of comfort, their terror deepened — they thought they were seeing a ghost.
Into their fear, Jesus spoke words that cut through the chaos: “Take heart, it is I; have no fear.” With those words, He not only calmed the storm, but He gave His disciples courage.
Courage is not the absence of fear. Even saints felt trembling in the face of difficulty. Courage means moving forward in trust, even while fear is still present. It is choosing to fix our eyes on Christ rather than on the storm.
In the discerning heart, courage means letting go of our demand for certainty. We may not know how everything will unfold. The road ahead may be hidden. Yet if Christ is calling, courage moves us to step forward. Each act of trust, no matter how small, strengthens us to follow Him more faithfully.
Saint’s Teaching:
St. Teresa of Ávila knew well what it meant to face storms. She endured illness, criticism, misunderstanding, and many obstacles in her reform of the Carmelite order. Yet she pressed on with steadfast trust in God.
She encouraged her sisters with words that still speak to us today: “Let nothing disturb you, let nothing frighten you. All things are passing; God never changes.”
Her courage was not loud or dramatic. It was rooted in the quiet conviction that God is faithful, that His presence is stronger than fear, and that He never abandons His children.
Guided Application Questions:
In what part of my life is fear holding me back from following God’s call? Bring that fear to prayer and hear Christ’s words spoken to you: “Take heart, it is I; have no fear.”
How can I take one step forward in trust, even if I cannot see the whole path? Ask the Lord for the grace of courage, and act on one small step today.
When I hesitate, how can I remember to pray: “Jesus, I trust in You”? Offer that moment to God and move forward with confidence in His care.
Closing Prayer:
Almighty God, You strengthened St. Teresa of Ávila to trust You in times of trial.
Grant me the gift of holy courage to follow wherever You call.
Calm my fears with the words of Your Son: “Take heart, it is I; have no fear.”
Through Christ our Lord.
The Seven Attitudes of a Discerning Heart with Kris McGregor
The Seven Attitudes of a Discerning Heart with Kris McGregor
The Seven Attitudes of a Discerning Heart with Kris McGregor