The Healing Nature of Prayer – The Heart of Prayer with Fr. Éamonn Bourke
Fr. Eamonn Bourke reflects with Kris McGregor on the deeply personal and transformative nature of prayer. Fr. Bourke encourages a grounded, honest approach—bringing one’s full self into prayer, including brokenness, weaknesses, or wounds often rooted in life experiences. It’s a misconception that prayer is only for a spiritual elite: prayer is accessible to everyone. Using examples from the Gospels—like Jesus’ encounter with the woman caught in adultery or the healing of Bartimaeus—each story illustrates how Christ meets people exactly where they are, offering compassion and healing without precondition. The heart of prayer is not performance, but authenticity: allowing God to meet us in our reality.
Prayer plays a role in healing: much of the pain people carry—whether from childhood, failed expectations, or sin—is subtle but significant. We need for self-awareness and trust in God’s presence, especially when prayers appear unanswered or outcomes differ from one’s desires. Prayer can be compared to a spiritual offering, where our joys, fears, and even resistance become gifts to God. By asking God to reveal what holds us back, and by relinquishing control over how healing unfolds, one opens the door to freedom, healing, and deeper union with God. This interior transformation, though often quiet and gradual, reshapes how a person experiences life and others.
Discerning Hearts Reflection Questions
How can I allow my weaknesses and daily struggles to become a source of glory to God?
In what ways am I being invited to participate in Christ’s redemptive suffering today?
Do I trust that even my failures can be used by God when surrendered in faith?
What does it mean for my soul to be a “bridal chamber” for Christ, and how can I prepare it?
Am I open to letting Jesus dwell more fully in the hidden, ordinary parts of my life?
How does my understanding of death—physical or spiritual—affect my willingness to love and surrender?
In what ways do I resist dying to self, and how can I practice greater self-gift for love of Christ?
How does my vocation reflect the mutual love and self-giving that Blessed Elizabeth describes?
When faced with suffering or silence, do I keep my gaze fixed on Christ or turn inward in fear?
What visible or invisible realities in my life help me perceive God’s presence more deeply?
Father Éamonn Bourke is a priest of the Archdiocese of Dublin, Ireland and served as Vocations Director for the diocese, as well as Pastor in a number of its parishes. Trained as a spiritual director in the contemplative style, he now serves as Chaplain to University College, Dublin, the largest University in Ireland.
St. Anselm, Part 2 – The Doctors of the Church with Dr. Matthew Bunson
Born: 1033, Aosta, Italy
Died: April 21, 1109, Canterbury, United Kingdom
Full name: Anselmo d’Aosta
Books: Proslogion, More
Dr. Matthew Bunson and Kris McGregor continue their look into the life and teachings of St. Anselm. They explore his background, his time as Archbishop of Canterbury, and his significant contributions to theology.
St. Anselm’s understanding of faith seeking understanding and his integration of faith and reason are highlighted, particularly through his ontological argument for the existence of God.
Discerning Hearts Reflection Questions
How did St. Anselm’s diverse titles and travels reflect his significance and influence within the Church during the Middle Ages?
In what ways did spirituality and humility shape St. Anselm’s approach to theology and leadership within the Church?
How did the challenges faced by St. Anselm in his early life, particularly in relation to familial expectations and his pursuit of religious vocation, shape his spiritual journey?
Reflect on the leadership qualities exhibited by St. Anselm during his time as an Abbott and later as Archbishop of Canterbury, and how he navigated the complexities of church-state relations in the feudal context of his era.
How did the investiture controversy shape the relationship between ecclesiastical and secular authorities during St. Anselm’s time, and what insights does his example offer for addressing similar challenges today?
Reflect on the enduring legacy of St. Anselm’s writings and teachings within the Catholic Church, and how his life and work continue to inspire believers to deepen their understanding of faith, reason, and spirituality.
“Anselm immediately became involved in a strenuous struggle for the Church’s freedom, valiantly supporting the independence of the spiritual power from the temporal. Anselm defended the Church from undue interference by political authorities, especially King William Rufus and Henry I, finding encouragement and support in the Roman Pontiff to whom he always showed courageous and cordial adherence. In 1103, this fidelity even cost him the bitterness of exile from his See of Canterbury. Moreover, it was only in 1106, when King Henry I renounced his right to the conferral of ecclesiastical offices, as well as to the collection of taxes and the confiscation of Church properties, that Anselm could return to England, where he was festively welcomed by the clergy and the people. Thus the long battle he had fought with the weapons of perseverance, pride and goodness ended happily. This holy Archbishop, who roused such deep admiration around him wherever he went, dedicated the last years of his life to the moral formation of the clergy and to intellectual research into theological topics. He died on 21 April 1109, accompanied by the words of the Gospel proclaimed in Holy Mass on that day: “You are those who have continued with me in my trials; as my Father appointed a kingdom for me, so do I appoint for you that you may eat and drink at my table in my kingdom…” (Lk 22: 28-30). So it was that the dream of the mysterious banquet he had had as a small boy, at the very beginning of his spiritual journey, found fulfilment. Jesus, who had invited him to sit at his table, welcomed Anselm upon his death into the eternal Kingdom of the Father.
“I pray, O God, to know you, to love you, that I may rejoice in you. And if I cannot attain to full joy in this life may I at least advance from day to day, until that joy shall come to the full” (Proslogion, chapter 14). This prayer enables us to understand the mystical soul of this great Saint of the Middle Ages, the founder of scholastic theology, to whom Christian tradition has given the title: “Magnificent Doctor”, because he fostered an intense desire to deepen his knowledge of the divine Mysteries but in the full awareness that the quest for God is never ending, at least on this earth. The clarity and logical rigour of his thought always aimed at “raising the mind to contemplation of God” (ibid., Proemium). He states clearly that whoever intends to study theology cannot rely on his intelligence alone but must cultivate at the same time a profound experience of faith. The theologian’s activity, according to St Anselm, thus develops in three stages: faith, a gift God freely offers, to be received with humility; experience, which consists in incarnating God’s word in one’s own daily life; and therefore true knowledge, which is never the fruit of ascetic reasoning but rather of contemplative intuition. In this regard his famous words remain more useful than ever, even today, for healthy theological research and for anyone who wishes to deepen his knowledge of the truths of faith: “I do not endeavour, O Lord, to penetrate your sublimity, for in no wise do I compare my understanding with that; but I long to understand in some degree your truth, which my heart believes and loves. For I do not seek to understand that I may believe, but I believe in order to understand. For this also I believe, that unless I believed, I should not understand” (ibid., 1).
Dear brothers and sisters, may the love of the truth and the constant thirst for God that marked St Anselm’s entire existence be an incentive to every Christian to seek tirelessly an ever more intimate union with Christ, the Way, the Truth and the Life. In addition, may the zeal full of courage that distinguished his pastoral action and occasionally brought him misunderstanding, sorrow and even exile be an encouragement for Pastors, for consecrated people and for all the faithful to love Christ’s Church, to pray, to work and to suffer for her, without ever abandoning or betraying her. May the Virgin Mother of God, for whom St Anselm had a tender, filial devotion, obtain this grace for us. “Mary, it is you whom my heart yearns to love”, St Anselm wrote, “it is you whom my tongue ardently desires to praise”.”
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. Anselm, Part 1 – The Doctors of the Church with Dr. Matthew Bunson
Born: 1033, Aosta, Italy
Died: April 21, 1109, Canterbury, United Kingdom
Full name: Anselmo d’Aosta
Books: Proslogion, More
Dr. Matthew Bunson and Kris McGregor delve into the life and significance of St. Anselm of Canterbury, a pivotal figure in the Middle Ages and a doctor of the church. They explore St. Anselm’s diverse titles and his impactful contributions to theology, including his formulation of the ontological argument for God’s existence and his examination of the atonement.
St. Anselm’s profound spirituality and humility are emphasized, along with his early struggles with familial expectations before finding his vocation as a Benedictine monk. Dr. Bunson touches on the feudal and political context of Anselm’s time: the challenges faced by religious leaders like St. Anselm in navigating the complexities of church-state relations, particularly the investiture controversy. St. Anselm’s role as an Abbott and later as Archbishop of Canterbury; in addition to his leadership in both spiritual and secular realms, shaping the church’s trajectory during a pivotal era.
Discerning Hearts Reflection Questions
How do St. Anselm’s diverse titles and travels reflect his significance and influence within the Church during the Middle Ages?
Consider the role of spirituality and humility in St. Anselm’s life and work. How did these qualities shape his approach to theology and leadership within the Church?
Reflect on the challenges faced by St. Anselm in his early life, particularly in relation to familial expectations and his pursuit of religious vocation. How did these struggles shape his spiritual journey?
Reflect on the leadership qualities exhibited by St. Anselm during his time as an Abbott and later as Archbishop of Canterbury. How did he navigate the complexities of church-state relations in the feudal context of his era?
Reflect on the investiture controversy and its implications for the Church during St. Anselm’s time. How did this conflict shape the relationship between ecclesiastical and secular authorities?
Reflect on the enduring legacy of St. Anselm’s writings and teachings within the Catholic Church. How do his philosophical and theological contributions continue to resonate with believers today?
“He is also known as Anselm of Bec and Anselm of Canterbury because of the cities with which he was associated. Who is this figure to whom three places, distant from one another and located in three different nations Italy, France, England feel particularly bound? A monk with an intense spiritual life, an excellent teacher of the young, a theologian with an extraordinary capacity for speculation, a wise man of governance and an intransigent defender of libertas Ecclesiae, of the Church’s freedom, Anselm is one of the eminent figures of the Middle Ages who was able to harmonize all these qualities, thanks to the profound mystical experience that always guided his thought and his action.
St Anselm was born in 1033 (or at the beginning of 1034) in Aosta, the first child of a noble family. His father was a coarse man dedicated to the pleasures of life who squandered his possessions. On the other hand, Anselm’s mother was a profoundly religious woman of high moral standing (cf. Eadmer, Vita Sancti Anselmi, PL 159, col. 49). It was she, his mother, who saw to the first human and religious formation of her son whom she subsequently entrusted to the Benedictines at a priory in Aosta. Anselm, who since childhood as his biographer recounts imagined that the good Lord dwelled among the towering, snow-capped peaks of the Alps, dreamed one night that he had been invited to this splendid kingdom by God himself, who had a long and affable conversation with him and then gave him to eat “a very white bread roll” (ibid., col. 51). This dream left him with the conviction that he was called to carry out a lofty mission. At the age of 15, he asked to be admitted to the Benedictine Order but his father brought the full force of his authority to bear against him and did not even give way when his son, seriously ill and feeling close to death, begged for the religious habit as a supreme comfort. After his recovery and the premature death of his mother, Anselm went through a period of moral dissipation. He neglected his studies and, consumed by earthly passions, grew deaf to God’s call. He left home and began to wander through France in search of new experiences. Three years later, having arrived in Normandy, he went to the Benedictine Abbey of Bec, attracted by the fame of Lanfranc of Pavia, the Prior. For him this was a providential meeting, crucial to the rest of his life. Under Lanfranc’s guidance Anselm energetically resumed his studies and it was not long before he became not only the favourite pupil but also the teacher’s confidante. His monastic vocation was rekindled and, after an attentive evaluation, at the age of 27 he entered the monastic order and was ordained a priest. Ascesis and study unfolded new horizons before him, enabling him to rediscover at a far higher level the same familiarity with God which he had had as a child.
When Lanfranc became Abbot of Caen in 1063, Anselm, after barely three years of monastic life, was named Prior of the Monastery of Bec and teacher of the cloister school, showing his gifts as a refined educator. He was not keen on authoritarian methods; he compared young people to small plants that develop better if they are not enclosed in greenhouses and granted them a “healthy” freedom. He was very demanding with himself and with others in monastic observance, but rather than imposing his discipline he strove to have it followed by persuasion. Upon the death of Abbot Herluin, the founder of the Abbey of Bec, Anselm was unanimously elected to succeed him; it was February 1079. In the meantime numerous monks had been summoned to Canterbury to bring to their brethren on the other side of the Channel the renewal that was being brought about on the continent. Their work was so well received that Lanfranc of Pavia, Abbot of Caen, became the new Archbishop of Canterbury. He asked Anselm to spend a certain period with him in order to instruct the monks and to help him in the difficult plight in which his ecclesiastical community had been left after the Norman conquest. Anselm’s stay turned out to be very fruitful; he won such popularity and esteem that when Lanfranc died he was chosen to succeed him in the archiepiscopal See of Canterbury. He received his solemn episcopal consecration in December 1093.”
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.
Day 7, Part 2 – The Last Retreat by St. Elizabeth of the Trinity- Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles reflects on Day 7 of Blessed Elizabeth of the Trinity’s Last Retreat, delving into the mystery of suffering, self-emptying, and divine union. St. Elizabeth sees the soul as a heaven that must echo the glory of God, whether in joy or in weakness. Every aspect of life—including failures, dislikes, and suffering—can become a message of God’s glory when embraced in faith. Drawing on Psalm 18, she describes how even the darkest “nights” can carry divine light if one remains faithful and chooses to love amid pain. Dr. Lilles connects this to the theology of St. John of the Cross, explaining how our trials, when offered in faith, become part of Christ’s redemptive mission and mediate grace to the world.
The reflection culminates in the image of the soul as a bridal chamber prepared for Christ. When emptied of self and filled only with love and the desire for God’s glory, the soul becomes a dwelling place for the Word. This divine indwelling results in a mutual possession between the soul and Christ—”each seems to be the other, and the two are but one.” Dr. Lilles relates this mystical union to the love found in Christian marriage and consecrated life, both of which reflect a deeper spiritual reality. Elizabeth’s vision is an invitation to receive Christ even in suffering, and in doing so, become a living praise of God’s glory—a message especially directed to contemplative nuns, yet deeply enriching for all who long to live faithfully in Christ.
Discerning Hearts Reflection Questions
How can I allow my weaknesses and daily struggles to become a source of glory to God?
In what ways am I being invited to participate in Christ’s redemptive suffering today?
Do I trust that even my failures can be used by God when surrendered in faith?
What does it mean for my soul to be a “bridal chamber” for Christ, and how can I prepare it?
Am I open to letting Jesus dwell more fully in the hidden, ordinary parts of my life?
How does my understanding of death—physical or spiritual—affect my willingness to love and surrender?
In what ways do I resist dying to self, and how can I practice greater self-gift for love of Christ?
How does my vocation reflect the mutual love and self-giving that Blessed Elizabeth describes?
When faced with suffering or silence, do I keep my gaze fixed on Christ or turn inward in fear?
What visible or invisible realities in my life help me perceive God’s presence more deeply?
“18. “Night to night announces it.” 106 How very consoling that is! My weaknesses, my dislikes, my mediocrity , my faults themselves tell the glory of the Eternal! My sufferings of soul or body also tell the glory of my Master! David sang: “How shall I make a return to the Lord for all the good He has done for me?” This: “I will take up the cup of salvation.” 107 If I take up this cup crimsoned with the Blood of my Master and, in wholly joyous thanksgiving, I mingle my blood with that of the holy Victim, it is in some way made infinite and can give magnificent praise to the Father. Then my suffering is “a message which passes on the glory” of the Eternal.
19. “There (in the soul that tells His glory) He has pitched a tent for the Sun.” 108 The sun is the Word, the “Bridegroom.” If He finds my soul empty of all that is not contained in these two words— His love, His glory, then He chooses it to be “His bridal chamber”; He “rushes” in “like a giant racing triumphantly on his course” and I cannot “escape His heat.” 109 He is this “consuming fire” 110 which will effect the blessed transformation of which St. John of the Cross speaks when he says: “Each seems to be the other and the two are but one”: 111 a “praise of glory” 112 of the Father!
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 .
Steps to Spiritual Renewal – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher
Fr. Timothy Gallagher explores the final steps of the Ignatian Examen, particularly the forward-looking element of spiritual renewal. He recounts a personal story from a writing retreat, where a simple visit to a cathedral during a solitary day became a moment of consolation. Through the Examen, he recognized this as a prompting from God and began incorporating such visits into his daily rhythm, transforming ordinary actions into spiritual practice. This forward step in the Examen allows one to not only review the day but to respond to divine invitations for growth and deeper relationship.
Fr. Gallagher also highlights the importance of transitioning into and out of prayer, noting that just as human relationships require time to settle in and close, so too does prayer. Drawing from St. Ignatius and Gospel encounters with Christ, he explains how beginning prayer by becoming aware of God’s loving gaze can set the tone for a fruitful time of discernment. Flexibility within the Examen—letting one step take precedence if it’s where the heart is drawn— is important and provides practical wisdom for how to settle into prayer with peace and openness.
Discerning Hearts Reflection Questions
How does the idea of the examine being an ongoing process of spiritual progress resonate with your own spiritual journey?
What insights or patterns have you discovered through looking back on your day that could guide your actions for the next day?
Can you recall a moment of spiritual consolation from your day, and how can you incorporate similar moments into your routine?
How do you recognize and respond to feelings of spiritual desolation or discouragement in your daily life?
In what ways might you adapt the steps of the examine to better fit your personal prayer life and spiritual needs?
How can you incorporate transitional moments into your prayer routine to better enter and exit times of deep spiritual reflection?
How do you perceive God’s gaze upon you when you begin your prayer, and what impact does this have on your spiritual experience?
How can the practice of being aware, understanding, and taking action in discernment enhance your daily decisions and long-term spiritual growth?
As outlined from the Spiritual Exercises of St. Ignatius of Loyola
(translated from the autograph by Fr. E. Mullan, S.J. 1909 in the public domain)
METHOD FOR MAKING THE GENERAL EXAMEN
It contains in it five Points.
First Point.The first Point is to give thanks to God our Lord for the benefits received. Second Point.The second, to ask grace to know our sins and cast them out. Third Point.The third, to ask account of our soul from the hour that we rose up to the present Examen, hour by hour, or period by period: and first as to thoughts, and then as to words, and then as to acts, in the same order as was mentioned in the Particular Examen. Fourth Point. The fourth, to ask pardon of God our Lord for the faults. Fifth Point.The fifth, to purpose amendment with His grace.
OUR FATHER.
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
“On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, “They have taken the Lord from the tomb, and we don’t know where they put him.” So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the Scripture that he had to rise from the dead.”
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 St. Pope 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.
Easter: A Season for Joy – Why it Matters: An Exploration of Faith with Archbishop George Lucas
Archbishop George Lucas discusses the centrality of the Resurrection in the Christian life. He reflects on the transformative power of encountering the risen Christ, using the story of the disciples on the road to Emmaus as a model for how Jesus meets people in their confusion and sorrow. This personal encounter, available through the Church and its sacraments, is not dependent on perfect understanding or worthiness. Instead, it is a gift offered through the Holy Spirit, calling each person to live in the reality of Christ’s presence here and now. The Resurrection isn’t just a past event to remember—it’s a living truth that invites a response of joy, relationship, and witness.
He also speaks to the responsibility of parishes to support new members entering the Church through the Easter Vigil. These neophytes, full of zeal and spiritual gifts, should be welcomed as vital parts of the community, not left to navigate the life of faith on their own. Parishes must foster a “clear path of discipleship,” continually encouraging growth and deeper conversion. While many might relate to spirituality in a general sense, the Resurrection proclaims a concrete truth about God’s love and power. He urges us to carry the joy of Easter beyond the season and into their daily lives, staying connected to Christ not only through Lenten penance, but through an ongoing relationship nurtured in prayer, community, and the sacraments.
Discerning Hearts Reflection Questions
How do I personally encounter the risen Christ in my daily life?
In what ways might I be missing Jesus’ presence, like the disciples on the road to Emmaus?
Do I believe that Jesus desires to meet me where I am, even in confusion or doubt?
How does the Resurrection shape my understanding of suffering, hope, and new life?
What prevents me from sharing the joy of encountering Christ with others?
How can I help my parish become a place where others can truly meet Jesus?
What does it mean for me to live as someone “alive in Christ” today?
Am I continuing to grow in my faith after Easter, or slipping back into old habits?
How can I support new members of the Church in their journey of discipleship?
What is one step I can take this week to respond more fully to the truth of the Resurrection?
A Special Good Friday Reflection with Msgr. John Esseff – Building a Kingdom of Love
Msgr. John Esseff guides listeners through a meditation on the Passion of Jesus Christ, drawing upon The Passion of the Christ film and the Stations of the Cross to help internalize Christ’s suffering. He invites the listener to not merely recall Christ’s death as a historical event, but to see it as a present and deeply personal encounter—where one’s own experiences of false accusations, humiliation, abandonment, and physical or emotional pain can be united with Jesus on the Cross. Through the lens of suffering, he encourages the faithful to discover how their wounds, rejections, and even anger can become moments of profound communion with Christ.
The crucifixion is the ultimate revelation of divine love and mercy, extending to every person throughout all time. Jesus’ death was not just an act of redemption but also a call for each individual to carry their own cross in union with Him. Msgr. Esseff reflects on the power of the Cross to overcome evil, the importance of spiritual companions like Mary, Simon of Cyrene, and Veronica, and the intimate way in which Christ shares in all human suffering.
Discerning Hearts Reflection Questions
How have I experienced false accusation or rejection, and how might I unite that with Christ’s own Passion?
In what ways have I been invited to carry my own cross, and how have I responded to that call?
Who has been a Simon of Cyrene or a Veronica in my life, helping me bear suffering with compassion?
Have I ever felt abandoned by God, and how does Jesus’ cry from the Cross speak into that experience?
Do I allow Christ’s suffering and love on the Cross to transform the way I view my own pain and struggles?
How can I enter more deeply into the mystery of Good Friday and stay spiritually present with Jesus in the tomb?
In moments of humiliation or spiritual dryness, do I turn to Mary for comfort as my spiritual mother?
How does the crucifixion reveal to me the depth of God’s mercy and love for every human person, including myself?
What part of the Passion narrative resonates most deeply with my current season of life?
Do I see my daily sacrifices and trials as opportunities to grow in union with Christ and participate in His redeeming love?
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. Msgr. Esseff served a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the missionaries of charity around the world. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical missions, a Catholic organization established by 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 around the world.
A Special Holy Thursday Reflection – Building a Kingdom of Love with Msgr. John Esseff
Msgr. John Esseff reflects deeply on the meaning of Holy Thursday, focusing especially on Jesus’ washing of the disciples’ feet and the institution of the Eucharist. He describes the foot-washing as a sign of humility and love that all Christians are called to imitate, not just toward family and friends, but especially toward enemies and those most difficult to serve. This act, performed by Christ before his Passion, is framed as his last will and testament—a mandate to serve others with profound humility, as he did. Msgr. Esseff invites us to internalize this calling by examining their relationships and asking us whose feet we would struggle to wash.
There is the unity between the Eucharist and this act of service. Receiving Christ in the Eucharist, especially during the Triduum, is meant to transform hearts to love as he loves. It’s important to receive spiritual discernment in knowing when and how to engage with others in this sacrificial way. Msgr. Esseff recalls traditional Holy Thursday devotions and reflects on the Paschal Mystery—Christ’s suffering, death, and resurrection—as the heart of Christian life, reminding the listener that Easter marks a beginning, not an end, in the journey of faith.
Discerning Hearts Reflection Questions
Whose feet in your life would be the hardest for you to wash, and why?
In what ways do you live out Christ’s call to humble service in your daily relationships?
How does your participation in the Eucharist transform the way you treat others, especially those who hurt you?
Are there people you need to forgive before entering into the Triduum more fully?
How do you discern when to serve and when to retreat in prayer, following Jesus’ example?
What does the washing of feet reveal to you about true greatness in the Kingdom of God?
Have you ever tried to serve someone with hidden resentment or pride—how can that change?
How does your Holy Thursday participation reflect your love for the Eucharist and your understanding of its meaning?
What spiritual traditions during Holy Thursday or the Triduum help you grow closer to Christ?
“Before the feast of Passover, Jesus knew that his hour had come
to pass from this world to the Father.
He loved his own in the world and he loved them to the end.
The devil had already induced Judas, son of Simon the Iscariot, to hand him over.
So, during supper,
fully aware that the Father had put everything into his power
and that he had come from God and was returning to God,
he rose from supper and took off his outer garments.
He took a towel and tied it around his waist.
Then he poured water into a basin
and began to wash the disciples’ feet
and dry them with the towel around his waist.
He came to Simon Peter, who said to him,
“Master, are you going to wash my feet?”
Jesus answered and said to him,
“What I am doing, you do not understand now,
but you will understand later.”
Peter said to him, “You will never wash my feet.”
Jesus answered him,
“Unless I wash you, you will have no inheritance with me.”
Simon Peter said to him,
“Master, then not only my feet, but my hands and head as well.”
Jesus said to him,
“Whoever has bathed has no need except to have his feet washed,
for he is clean all over;
so you are clean, but not all.”
For he knew who would betray him;
for this reason, he said, “Not all of you are clean.”So when he had washed their feet
and put his garments back on and reclined at table again,
he said to them, “Do you realize what I have done for you?
You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am.
If I, therefore, the master and teacher, have washed your feet,
you ought to wash one another’s feet.
I have given you a model to follow,
so that as I have done for you, you should also do.”
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. Msgr. Esseff served a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the missionaries of charity around the world. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical missions, a Catholic organization established by 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 around the world.
Creating Space for Prayer – The Heart of Prayer with Fr. Éamonn Bourke
Fr. Eamonn Bourke speaks with Kris McGregor about the simplicity and accessibility of prayer. Drawing on the example of St. Thérèse of Lisieux, Fr. Bourke explains that prayer is a simple encounter with God that begins in the heart. One doesn’t need to be a theologian or have a perfect method—just a willingness to be still and present before God. Using personal stories and those of others like Dorothy Day, he highlights how God reaches out to each person gently and uniquely. Prayer, he explains, is not about performance but honesty and relationship, which can bring peace, healing, and a deeper sense of purpose.
It’s important to have consistency in prayer and the value of having guidance from others through spiritual direction or companionship in faith. Fr. Bourke encourages us to begin where they are and not be discouraged by past neglect of prayer. He reminds us that God created each person with intentional love and care, and that recognizing this dignity in ourselves and others is a fruit of prayer. Ultimately, he invites everyone to enter into prayer with simplicity and trust, letting God do the transformative work in the soul.
Discerning Hearts Reflection Questions
How can I simplify my approach to prayer and become more present to God in the moment?
In what ways might God already be speaking to me through daily inspirations or quiet desires?
How do I view myself, and how might that differ from how God sees me?
Have I made time for consistent daily prayer, even in small ways?
Who are the people in my life that I find difficult, and can I try to see God’s presence in them?
Am I open to receiving spiritual guidance or direction from someone further along in the journey?
What wounds or negative messages from the past do I need to bring to God for healing in prayer?
How have I responded to the gentle promptings of the Holy Spirit in my life so far?
Do I trust that God can meet me exactly where I am, without needing to “get everything right” first?
How might entering more deeply into prayer help me bring peace and love to those around me?
Father Éamonn Bourke is a priest of the Archdiocese of Dublin, Ireland and served as Vocations Director for the diocese, as well as Pastor in a number of its parishes. Trained as a spiritual director in the contemplative style, he now serves as Chaplain to University College, Dublin, the largest University in Ireland.
