The life of God – precisely because God is triune – does not belong to God alone. God who dwells in inaccessible light and eternal glory comes to us in the face of Christ and the activity of the Holy Spirit. Because of God’s outreach to the creature, God is said to be essentially relational, ecstatic, fecund, alive as passionate love. Divine life is therefore also our life. The heart of the Christian life is to be united with the God of Jesus Christ by means of communion with one another. The doctrine of the Trinity is, ultimately, therefore a teaching not about the abstract nature of God, nor about God in isolation from everything other than God, but a teaching about God’s life with us and our life with each other.
Dear St. Bonaventure
Cardinal, Bishop, and Doctor of the Church,
you chose a life that embraced mortification and great humiliation.
Choosing to serve those individuals who were rejected and sick you risked illness for yourself.
You made your life a continuous prayer and spent hours meditating on the wounds of Christ.
Please pray for us that we may have a sincere and humble heart.
Pray that we may not lose sight of Jesus’ wounds and thus walk on the straight path to eternal salvation.
All-powerful Father,
through the intercession of St. Bonaventure
we ask that you hear the intentions we hold in our hearts for this novena
may we always benefit from his wisdom
and follow the example of his love.
Grant this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, forever and ever.
The first degree of humility, then, is that a man always have the fear of God before his eyes (cf Ps 35[36]:2), shunning all forgetfulness and that he be ever mindful of all that God has commanded, that he always consider in his mind how those who despise God will burn in hell for their sins, and that life everlasting is prepared for those who fear God. And while he guards himself evermore against sin and vices of thought, word, deed, and self-will, let him also hasten to cut off the desires of the flesh.
Let a man consider that God always sees him from Heaven, that the eye of God beholds his works everywhere, and that the angels report them to Him every hour. The Prophet tells us this when he shows God thus ever present in our thoughts, saying: “The searcher of hearts and reins is God” (Ps 7:10)…Therefore, in order that he may always be on his guard against evil thoughts, let the humble brother always say in his heart: “Then I shall be spotless before Him, if I shall keep myself from iniquity” (Ps 17[18]:24) . (Holy Rule 7)
Glorious Saint Benedict,
sublime model of virtue, pure vessel of God’s grace!
Behold me humbly kneeling at your feet.
I implore you in your loving kindness to pray for me before the throne of God.
To you I have recourse in the dangers that daily surround me.
Shield me against my selfishness and my indifference to God and to my neighbor.
Inspire me to imitate you in all things.
May your blessing be with me always, so that I may see and serve Christ in others and work for His kingdom.
Graciously obtain for me from God those favors and graces which I need so much in the trials, miseries and afflictions of life.
Your heart was always full of love, compassion and mercy toward those who were afflicted or troubled in any way.
You never dismissed without consolation and assistance anyone who had recourse to you.
I therefore invoke your powerful intercession, confident in the hope that you will hear my prayers and obtain for me the special grace and favor I earnestly implore.
{mention your petition}
Help me, great Saint Benedict, to live and die as a faithful child of God, to run in the sweetness of His loving will, and to attain the eternal happiness of heaven.
Brothers, the Holy Scripture crys to us saying: “Every one that exalts himself shall be humbled; and he that humbles himself shall be exalted” (Lk 14:11; 18:14). Since, therefore, it says this, it shows us that every exaltation is a kind of pride…
Hence, brethren, if we wish to reach the greatest height of humility, and speedily to arrive at that heavenly exaltation to which ascent is made in the present life by humility, then, mounting by our actions, we must erect the ladder which appeared to Jacob in his dream, by means of which angels were shown to him ascending and descending (cf Gen 28:12). Without a doubt, we understand this ascending and descending to be nothing else but that we descend by pride and ascend by humility. The erected ladder, however, is our life in the present world, which, if the heart is humble, is by the Lord lifted up to heaven. For we say that our body and our soul are the two sides of this ladder; and into these sides the divine calling has inserted various degrees of humility or discipline which we must mount. . (Holy Rule 7)
Glorious Saint Benedict,
sublime model of virtue, pure vessel of God’s grace!
Behold me humbly kneeling at your feet.
I implore you in your loving kindness to pray for me before the throne of God.
To you I have recourse in the dangers that daily surround me.
Shield me against my selfishness and my indifference to God and to my neighbor.
Inspire me to imitate you in all things.
May your blessing be with me always, so that I may see and serve Christ in others and work for His kingdom.
Graciously obtain for me from God those favors and graces which I need so much in the trials, miseries and afflictions of life.
Your heart was always full of love, compassion and mercy toward those who were afflicted or troubled in any way.
You never dismissed without consolation and assistance anyone who had recourse to you.
I therefore invoke your powerful intercession, confident in the hope that you will hear my prayers and obtain for me the special grace and favor I earnestly implore.
{mention your petition}
Help me, great Saint Benedict, to live and die as a faithful child of God, to run in the sweetness of His loving will, and to attain the eternal happiness of heaven.
What, dearest brothers, can be sweeter to us than this voice of the Lord inviting us? See, in His loving kindness, the Lord shows us the way of life. Therefore, having our loins girt with faith and the performance of good works, let us walk His ways under the guidance of the Gospel, that we may be found worthy of seeing Him who has called us to His kingdom (cf 1 Thes 2:12).
If we desire to dwell in the tabernacle of His kingdom, we cannot reach it in any way, unless we run to it by good works. But let us ask the Lord with the Prophet, saying to Him: “Lord, who shall dwell in Your tabernacle, or who shall rest in Your holy hill” (Ps 14[15]:1)? . (Holy Rule 1)
Glorious Saint Benedict,
sublime model of virtue, pure vessel of God’s grace!
Behold me humbly kneeling at your feet.
I implore you in your loving kindness to pray for me before the throne of God.
To you, I have recourse in the dangers that daily surround me.
Shield me against my selfishness and my indifference to God and to my neighbor.
Inspire me to imitate you in all things.
May your blessing be with me always, so that I may see and serve Christ in others and work for His kingdom.
Graciously obtain for me from God those favors and graces which I need so much in the trials, miseries, and afflictions of life.
Your heart was always full of love, compassion, and mercy toward those who were afflicted or troubled in any way.
You never dismissed without consolation and assistance anyone who had recourse to you.
I, therefore, invoke your powerful intercession, confident in the hope that you will hear my prayers and obtain for me the special grace and favor I earnestly implore.
{mention your petition}
Help me, great Saint Benedict, to live and die as a faithful child of God, to run in the sweetness of His loving will, and to attain the eternal happiness of heaven.
Episode 4 – The Form of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.
Dr. David Fagerberg and Kris McGregor explore the theme of holiness through the lives of prominent Catholic figures such as Mother Teresa, Dorothy Day, Fulton Sheen, and John Paul II. These individuals, despite their different paths and actions, shared a common foundation in their daily practice of adoration and sacramental life: the importance of receiving spiritual nourishment to give to others.
Dr. Fagerberg discusses the necessity of balancing active service with liturgical life, comparing it to the need to inhale before exhaling. This balance ensures that service is rooted in a communion with Christ rather than being mere social work. The conversation delves into the concept of genuine worship, emphasizing that true worship should be directed towards God, not the actions or movements themselves.
The dangers of ego in spirituality, noting that true prayer involves listening to Christ rather than merely talking about oneself. The significance of the Psalms in Christian prayer is highlighted, as they represent a dialogue between God and Christ. The importance of liturgy in shaping spiritual life, not as an expression of personal feelings, but as a way to conform to God’s will. Liturgy is described as a formative process that aligns believers with the divine order, likened to a mask that eventually shapes the wearer’s face to fit it.
Dr. Fagerberg touches on the distinction between dulia (reverence to saints and holy places) and latria (worship due to God alone), cautioning against idolatry. The podcast concludes with reflections on the transformative power of liturgy in leading to deification, allowing believers to see and interact with the world through the light of divine grace.
Here are some of the topics explored in this episode:
The experience of lukewarm prayer.
The nature of humility and worship.
What is the form of liturgy?
What is Dulia and Latria?
Liturgy comes from whom we are worshipping.
From the discussion with Dr. Fagerberg:
“The odd thing is that we can sometimes be proud of our humility and our self knowledge which makes us more vainglorious I have a couple of lines that I’m proud of having written, and this is one of them. So long as there is this old Adam ego humility will feel like humiliation. And if you wake up in the morning with a Christian smile and say, dear God, I’d like to become more humble today. He’ll accommodate you. There will be humiliations. Oh, I didn’t mean to say that. Oh, I meant to hold my tongue. Oh, I’m not even, I’m going to fact like it’s humiliating. Yes. That’s what it is to carry these crosses to be nailed with Jesus to the cross is for you to die to yourself, to your seam. This isn’t ego like healthy your strength. This is like me for as myself second, or there’s anything left. I’ll take it. This is a, God is my servant. Rather than me being his servant.”
More taken from the discussion:
“It’s not as if God is changing so rapidly, that new material has to be inserted into the liturgy. Just to keep up with him. If the liturgy were totally or even significantly culturally dependent, then we could say that it would need continual revision for, with a changing material. The form would have to be different too, but liturgy is not an expression of how people see things. Rather it proposes instead how God sees all people.”
And still more:
“They are Dulia and Latria. Dulia means a homage or reverence or respect you pay dulia to distinguished persons, or even places. The Archangel Gabriel gets dulia. Saint Augustin gets dulia. Mother Theresa gets dulia. The grotto at Notre Dame gets dulia. Lartia is different from dulia. And I don’t know if I can give it a single English word. So instead I’ll give it a description. Latria is what we give God. And only God, because he is God, you can give dulia to the emperor, but you must give latria to God. And you ought not to give latria to the emperor because that would be giving latria to something other than God, to an image of God, to something lesser than God, which in Greek was the word eídolo. And that’s where the word idolatry comes from idos lateria is giving latria to something other than God.”
Discerning Hearts Reflection Questions
The Role of Adoration in Daily Life: How can we integrate daily adoration into our routine to ensure that our actions are inspired and sustained by our relationship with Christ?
Balancing Service and Worship: In what ways can we ensure that our charitable actions are rooted in our communion with Christ rather than mere social work?
Self-Knowledge and Humility: How can we cultivate true humility and self-knowledge in our spiritual journey, avoiding the trap of becoming proud of our humility?
Understanding Worship and Worth-ship: What does it mean to truly worship God and give Him worth-ship in our daily lives?
The Importance of Liturgy: How does participating in liturgy shape our understanding of God and our relationship with Him?
Conforming to Christ’s Liturgy: In what ways can our worship and daily life reflect Christ’s liturgy before the Father?
Idolatry and True Worship: How can we avoid idolatry by ensuring that our ultimate concern and worship are directed solely to God?
Formative Power of Liturgy: How can we allow the liturgy to form us into the people God calls us to be?
Seeing the World with New Eyes: How does our participation in the liturgy help us to see the world through the eyes of faith and respond accordingly?
Prioritizing Greater Goods: How can we discern and prioritize greater goods in our life, continually moving closer to God’s ultimate good?
David W. Fagerberg is Professor in the Department of Theology at the University of Notre Dame. He holds masters degrees from Luther Northwestern Seminary, St. John’s University (Collegeville), Yale Divinity School, and Yale University. His Ph.D. is from Yale University in liturgical theology.
Fagerberg’s work has explored how the Church’s lex credendi (law of belief) is founded upon the Church’s lex orandi (law of prayer). This was expressed in Theologia Prima (Hillenbrand Books, 2003). He has integrated into this the Eastern Orthodox understanding of asceticism by considering its role in preparing the liturgical person. This was treated in On Liturgical Asceticism (Catholic University Press, 2013). And these two themes come together in Consecrating the World: On Mundane Liturgical Theology (Angelico Press, 2016).
Listen, O my son, to the precepts of the master, and incline the ear of your heart, and cheerfully receive and faithfully execute the admonitions of your loving Father, that by the toil of obedience you may return to Him from whom by the sloth of disobedience you have gone away.
To You, therefore, my speech is now directed, who, giving up your own will, take up the strong and most excellent arms of obedience, to do battle for Christ the Lord, the true King. (Holy Rule – Prologue)
Glorious Saint Benedict,
sublime model of virtue, pure vessel of God’s grace!
Behold me humbly kneeling at your feet.
I implore you in your loving kindness to pray for me before the throne of God.
To you, I have recourse in the dangers that daily surround me.
Shield me against my selfishness and my indifference to God and to my neighbor.
Inspire me to imitate you in all things.
May your blessing be with me always, so that I may see and serve Christ in others and work for His kingdom.
Graciously obtain for me from God those favors and graces which I need so much in the trials, miseries, and afflictions of life.
Your heart was always full of love, compassion, and mercy toward those who were afflicted or troubled in any way.
You never dismissed without consolation and assistance anyone who had recourse to you.
I, therefore, invoke your powerful intercession, confident in the hope that you will hear my prayers and obtain for me the special grace and favor I earnestly implore.
{mention your petition}
Help me, great Saint Benedict, to live and die as a faithful child of God, to run in the sweetness of His loving will, and to attain the eternal happiness of heaven.
St. Catherine of Siena, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: March 17, 1347, Siena, Italy
Died: April 29, 1380, Rome
Nationality: Italian
Dr. Matthew Bunson and Kris McGregor discuss the life and teachings of St. Catherine of Siena. They highlight her maternal-like love and her profound spirituality, often likened to Mother Teresa’s. Pope Benedict XVI referred to her as a “spiritual mama” due to her embodiment of Christ’s love and willingness to suffer for others. They delve into St. Catherine’s spirituality, emphasizing her gift of tears, which Pope Benedict praised as a sign of profound sensitivity and tenderness.
They explore St. Catherine’s influence on various levels of society, from humble individuals to the Pope and entire republics. Despite her influence, St. Catherine remained grounded in prayer and humility, understanding the importance of detachment from sin and the virtues. Her writings, particularly “The Dialogue,” serve as practical guides to the spiritual life, emphasizing love, humility, and obedience.
St. Catherine’s pivotal role in urging Pope Gregory XI to return the papacy from Avignon to Rome, as well as her efforts to heal the Great Western Schism, are mentioned. Despite her failing health, St. Catherine continued to work tirelessly for the Church until her death, symbolizing her lifelong dedication and sacrifice.
Finally, they touch on the significance of Catherine’s relics and her enduring influence in both Rome and Siena. Dr. Bunson encourages listeners to explore St. Catherine’s writings and emulate her commitment to holiness and service to the Church.
St. Catherine’s Spiritual Maternity: How does St. Catherine’s life exemplify a maternal-like love and Christ-like compassion for others?
The Gift of Tears: Reflect on Pope Benedict XVI’s description of St. Catherine’s “gift of tears” as a sign of profound sensitivity and tenderness. How can we cultivate a similar depth of emotion in our spiritual lives?
Practical Spirituality: In what ways did St. Catherine balance her intense spiritual life with practical engagement in societal and political issues? How can we emulate this balance in our own lives?
The Dialogue as a Practical Guide: Explore the practical insights offered in St. Catherine’s “The Dialogue.” How can her teachings on detachment from sin, virtues, and love be applied in our daily lives?
Influence on Church History: Reflect on St. Catherine’s pivotal role in urging Pope Gregory XI to return the papacy to Rome. How can we, like Catherine, work to heal divisions within the Church and promote unity?
Endurance and Sacrifice: St. Catherine continued to serve the Church tirelessly despite her failing health. How does her example inspire us to persevere in our own challenges and commitments?
Legacy and Influence: Consider the enduring influence of St. Catherine’s relics and her impact on both Rome and Siena. How can we honor her legacy by deepening our devotion to Christ and serving others selflessly?
From Vatican.va, an excerpt from the teachings of Pope Benedict XVI
From the General Audience on St. Catherine of Siena
“A true and authentic spiritual family was built up around such a strong and genuine personality; people fascinated by the moral authority of this young woman with a most exalted lifestyle were at times also impressed by the mystical phenomena they witnessed, such as her frequent ecstasies. Many put themselves at Catherine’s service and above all considered it a privilege to receive spiritual guidance from her. They called her “mother” because, as her spiritual children, they drew spiritual nourishment from her. Today too the Church receives great benefit from the exercise of spiritual motherhood by so many women, lay and consecrated, who nourish souls with thoughts of God, who strengthen the people’s faith and direct Christian life towards ever loftier peaks. “Son, I say to you and call you”, Catherine wrote to one of her spiritual sons, Giovanni Sabbatini, a Carthusian, “inasmuch as I give birth to you in continuous prayers and desire in the presence of God, just as a mother gives birth to a son” (Epistolario, Lettera n. 141: To Fr Giovanni de’ Sabbatini). She would usually address the Dominican Fr Bartolomeo de Dominici with these words: “Most beloved and very dear brother and son in Christ sweet Jesus”.
Another trait of Catherine’s spirituality is linked to the gift of tears. They express an exquisite, profound sensitivity, a capacity for being moved and for tenderness. Many Saints have had the gift of tears, renewing the emotion of Jesus himself who did not hold back or hide his tears at the tomb of his friend Lazarus and at the grief of Mary and Martha or at the sight of Jerusalem during his last days on this earth. According to Catherine, the tears of Saints are mingled with the blood of Christ, of which she spoke in vibrant tones and with symbolic images that were very effective: “Remember Christ crucified, God and man….. Make your aim the Crucified Christ, hide in the wounds of the Crucified Christ and drown in the blood of the Crucified Christ” (Epistolario, Lettera n. 21: Ad uno il cui nome si tace [to one who remains anonymous]). Here we can understand why, despite her awareness of the human shortcomings of priests, Catherine always felt very great reverence for them: through the sacraments and the word they dispense the saving power of Christ’s Blood. The Sienese Saint always invited the sacred ministers, including the Pope whom she called “sweet Christ on earth”, to be faithful to their responsibilities, motivated always and only by her profound and constant love of the Church. She said before she died: “in leaving my body, truly I have consumed and given my life in the Church and for the Holy Church, which is for me a most unique grace” (Raimondo da Capua, S. Caterina da Siena, Legenda maior, n. 363). Hence we learn from St Catherine the most sublime science: to know and love Jesus Christ and his Church. In the Dialogue of Divine Providence, she describes Christ, with an unusual image, as a bridge flung between Heaven and earth. This bridge consists of three great stairways constituted by the feet, the side and the mouth of Jesus. Rising by these stairways the soul passes through the three stages of every path to sanctification: detachment from sin, the practice of the virtues and of love, sweet and loving union with God.
Dear brothers and sisters, let us learn from St Catherine to love Christ and the Church with courage, intensely and sincerely. Therefore let us make our own St Catherine’s words that we read in the Dialogue of Divine Providence at the end of the chapter that speaks of Christ as a bridge: “out of mercy you have washed us in his Blood, out of mercy you have wished to converse with creatures. O crazed with love! It did not suffice for you to take flesh, but you also wished to die!… O mercy! My heart drowns in thinking of you: for no matter where I turn to think, I find only mercy” (chapter 30, pp. 79-80).”
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. Catherine of Siena: Passion for Truth – Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor discuss St. Catherine of Siena’s life and teachings. Born in 14th-century Italy during the Black Death, she dedicated herself to helping the sick and bringing peace. St. Catherine’s mystical experiences led to profound writings, emphasizing love, humility, discernment, and reliance on God’s mercy; and aligning actions with God’s will and cautioned against seeking spiritual consolations for personal gratification. St. Catherine’s insights into the spiritual life earned her recognition as a doctor of the Church.
Discerning Hearts reflection questions for this episode:
St. Catherine’s Life and Context: How does St. Catherine’s life during the Black Death era reflect her commitment to serving others amid adversity?
Mystical Experiences and Writings: What insights can we gain from St. Catherine’s mystical encounters with God and her profound writings, such as “The Dialogue”?
Virtue of Charity and Discretion: How does St. Catherine’s emphasis on charity and discretion challenge us to prioritize love in our actions and discern God’s will in our daily lives?
Humility and Self-Knowledge: In what ways can we emulate St. Catherine’s humility and self-knowledge, acknowledging our sins and their impact on others?
Surrendering to God’s Will: How can we apply St. Catherine’s teachings on surrendering to God’s will and resisting the temptation to seek spiritual consolations for personal gratification?
The Father’s Love and Mercy: Reflecting on St. Catherine’s understanding of God’s love and mercy, how can we deepen our trust in God’s forgiveness and embrace His will with humility and love?
“She is an important figure for those who see a rediscovery of prayer as the force of renewal in the Church. Because she put her devotion to Christ first, she found herself with a spiritual mission to help restore the life and unity of Christ’s body. Some of her efforts met with a little success. But as she approached her death at the age of 33, her lifetime of effort in building up the Church seemed to be in vain. Corruption, scandal, cowardice – and most of all indifference – seemed to infect the Church even more. (For more on her life, go tohttp://www.newadvent.org/cathen/03447a.htm.) Yet she never lost hope and she persevered in prayer. This is because she understood the love and mercy of God.
She was uneducated, but in 1377, by a miracle, she learned to write. Even so she retained secretaries to whom she dictated most of her thoughts. Her master work on the spiritual life is known as the Dialogues. These are conversations between her soul and God the Father. God the Father reveals his deep love for his Son and his plan to build up the Church. One of the beautiful aspects of this conversation is the Father’s explanation for how each soul can come to know Jesus.
Christ is the bridge to the Father and we cross this bridge by allowing our hearts to be pierced by what the Lord has done for us. The passion of Christ reveals at once the truth about who God is and who we are in his sight. For her, among the greatest blocks to the spiritual life is ignorance. Knowledge of God and knowledge of self go hand in hand in progressing toward spiritual maturity. But the knowing is not simply an intellectual trip. It as the kind of knowing informed by the loving affection of a real friendship. The friendship she describes in tender terms evokes the deepest joys and sorrows all at once.
The gift of tears, so central to early Dominican spirituality, is a beautiful part of this description. She presents those holy affections as the only proper response to the great love revealed in Christ crucified. These tears move us away from sin and into the very heart of God. She describes this as a journey that begins with kissing the feet of Jesus and entering into his wounded side. For her, intimacy with the Lord is always through the Cross and informed by a profound gratitude and humility.
One other beautiful feature of her spirituality is her understanding of virtue. This understanding is not quite classical in that she goes beyond the generic definition of a virtue as a good habit. Instead, she addresses a problem that is related to life in the Church. She notices that different Christians excel at different virtues. One might have a special aptitude for the art of getting on with others and is a special source of justice in the community. Another may be especially able to enter into the heart of someone enduring great difficulty and brings to the Church a particular awareness of mercy. Still another might have a profound gift of prayer. The question she takes up is why has the Father given different gifts to different members of the Body of Christ.
In the Dialogues, the Father explains to her that He has distributed his bountiful gifts in this way so that each member of the Body of Christ must rely on all the other members and at the same time each member bears a particular responsibility to support the Body of Christ commensurate to the gifts he has been given. In other words, his has distributed his gifts in a manner that disposes us to love one another. And the Father is counting on this mutual love, this genuine fellowship. It is part of His plan that as we cross Christ the Bridge we enter into communion with Him not merely individually, but together as a family.
The family of God requires a new kind of love, a love which only God can give us. A beautiful foundation is laid for what will later be understood as a “call within a call,” that particular mission each one is entrusted with in the eternal loving plan of God. On one hand, answering this call involves some suffering – just as Mother Theresa in our own time discovered. But those who endure this would not have it any other way. There is a certain joy and fullness of life that one discovers when one generously embraces the loving plan of the Father. The possibility of this joyful fulness makes Catherine’s message to the Church dynamically attractive.
For those beginning to pray, Catherine sheds light on the importance of truth, devotion to Christ and the life of the Church. These things organically hang together in her vision of the spiritual life so that growing in prayer goes beyond the merely therapeutic: it opens up the possibility of fully thriving, of living life to the full.
Anthony Lilles, S.T.D. is an associate professor and the academic dean of Saint John’s Seminary in Camarillo as well as the academic advisor for Juan Diego House of Priestly Formation for the Archdiocese of Los Angeles. For over twenty years he served the Church in Northern Colorado where he joined and eventually served as dean of the founding faculty of Saint John Vianney Theological Seminary in Denver. Through the years, clergy, seminarians, religious and lay faithful have benefited from his lectures and retreat conferences on the Carmelite Doctors of the Church and the writings of St. Elisabeth of the Trinity.
The Guardian Angels – Building a Kingdom of Love with Msgr John Esseff
Msgr. Esseff gives us some teachings on The Holy Angels. In this episode, he discusses our GUARDIAN ANGELS.
He addresses many topics including:
The nature of the Guardian Angel
Why the Guardian Angels accompanies us
The difference between “giving your angel a name” and asking the Guardian Angel their name
How and why the Guardian Angel desires to serve us
How our Guardian Angel stays by our side no matter what. How our Guardian Angel can minister to us in pain, confusion, fear, and other areas of suffering
A prayer to our Guardian Angel
Angel of God,
my guardian dear,
To whom God’s love
commits me here,
Ever this day,
be at my side,
To light and guard,
Rule and guide.
Amen.
“From infancy to death human life is surrounded by their (the angels) watchful care and intercession. Beside each believer stands an angel as protector and shepherd leading him to life. Already here on earth the Christian life shares by faith in the blessed company of angels and men united to God.”
– from the Catechism of the Catholic Church; 336.
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.
Msgr. Esseff reflects on why those who trust in God suffer and why it appears those who shun God prosper. The key to understanding is trust, even when it is difficult.
Are you not from eternity, O LORD,
my holy God, immortal?
O LORD, you have marked him for judgment,
O Rock, you have readied him punishment!
Too pure are your eyes to look upon evil,
and the sight of misery you cannot endure.
Why, then, do you gaze on the faithless in silence
while the wicked man devours
one more just than himself?
You have made man like the fish of the sea,
like creeping things without a ruler.
He brings them all up with his hook,
he hauls them away with his net,
He gathers them in his seine;
and so he rejoices and exults.
Therefore he sacrifices to his net,
and burns incense to his seine;
for thanks to them his portion is generous,
and his repast sumptuous.
Shall he, then, keep on brandishing his sword
to slay peoples without mercy?
I will stand at my guard post,
and station myself upon the rampart,
And keep watch to see what he will say to me,
and what answer he will give to my complaint.Then the LORD answered me and said:
Write down the vision
Clearly upon the tablets,
so that one can read it readily. For the vision still has its time, presses on to fulfillment, and will not disappoint; If it delays, wait for it, it will surely come, it will not be late. The rash man has no integrity; but the just man, because of his faith, shall live. -NAB
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. 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, seminarians, and other religious leaders.
Holy Rule Novena to St. Benedict – Day 2
A prayer to our Guardian Angel
