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PSM7 – The Definition of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast

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Episode 7 – The Definition of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.

Dr. David Fagerberg and Kris McGregor discuss the profound theological concepts underlying the definition of liturgy. Dr. Fagerberg begins by explaining the term “perichoresis,” which refers to the mutual indwelling and dynamic relationship within the Trinity. He ties this concept to the idea of “kenosis,” the self-emptying nature of Christ in the Incarnation, and extends it to the act of creation. Dr. Fagerberg elaborates on how these divine interactions exemplify the overflowing love of God, which reaches out to humanity and invites participation in the divine life.

Dr. Fagerberg introduces “synergy,” the cooperation between God’s grace and human response and likening this to a divine dance where God leads, and humans follow, aiming towards deification or becoming one with God. He emphasizes that liturgy is the communal participation in this divine life, where human beings are called to cooperate with God’s will. This cooperation transforms them and draws them into deeper communion with God. Liturgy is not just a ritual but a transformative encounter that involves the entire person in a mystical union with the Trinity.

The universal call to holiness is the idea that every baptized person has a vocation, not just those in ordained ministry. This vocation involves offering one’s life as a spiritual sacrifice and participating in the priesthood of all believers.

Here are some of the topics explored in this episode:

Liturgy is the perichoresis of the Trinity kenotically extended to invite our synergistic ascent into deification.

From the discussion with Dr. Fagerberg:

“So conversion metanoia means to take on a new mind, to receive a new mind. Well, what could you do with a new mind? I might see things differently. I might change my values. They might be turned upside down from selfish values to kingdom values. Conversion is one step, but it’s a lifelong step. The entire life is a extended baptismal conversion. So one baptism doesn’t end something. It starts something the same way that a wedding starts a marriage. It’s it’s not the end of the marriage. It’s the beginning of the marriage. And baptism is the start of what, what do you want to call? The thing that baptism is the start of, Christianity, spirituality, your liturgical life, your spiritual warfare, your joys in the kingdom. It’s the beginning.”

Discerning Hearts Reflection Questions

Understanding Perichoresis: How does the concept of perichoresis deepen your understanding of the Trinity and its relationship within itself?
Embracing Kenosis: In what ways can you practice kenosis, or self-emptying, in your own life to better follow Christ’s example?
Participating in Synergy: How can you better cooperate with God’s grace in your daily activities, seeing it as a divine dance where God leads?
Liturgy as Transformation: How does viewing liturgy as a transformative encounter rather than just a ritual change your approach to worship?
Universal Call to Holiness: Reflect on your vocation as a baptized Christian. How can you live out your call to holiness in your current state of life?
Offering Spiritual Sacrifice: What aspects of your daily life can be offered as a spiritual sacrifice to God?
Priesthood of All Believers: How do you understand your role in the priesthood of all believers, and how can you actively participate in this communal priesthood?
Continuous Conversion: In what ways can you embrace a continual process of conversion to deepen your union with God through the liturgy and sacraments?

For more podcast episodes of this series visit the Pathways to Sacred Mysteries w/Dr. David Fagerberg page

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).

He also has an avocation in G. K. Chesterton, having published Chesterton is Everywhere (Emmaus Press, 2013) and The Size of Chesterton’s Catholicism (University of Notre Dame, 1998).

Here are a few of Dr. Fagerberg’s books:

SH7 – The Sacred Heart and Abandonment – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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The Sacred Heart and Abandonment- Building a Kingdom of Love with Msgr. John Esseff

Msgr. John Esseff discusses the profound devotion to the Sacred Heart of Jesus, particularly for priests. He shares the story of a devoted priest who promoted this devotion and received the grace to touch the most hardened hearts. Despite his dedication, the priest ended up abandoned and forgotten in a refugee camp, experiencing profound suffering. Esseff reflects on how this priest’s experience mirrors Jesus’ own abandonment on the cross and highlights the spiritual union with Christ through suffering.

The Sacred Heart promises not only the ability to touch hardened hearts but also eternal salvation and union with Jesus. He addresses various forms of suffering, illustrating that true devotion to the Sacred Heart involves sharing in Christ’s suffering. He recounts a poignant encounter with a devoted priest in a refugee camp, noting how this experience deepened his own priesthood.

Discerning Hearts Reflection Questions

Reflect on Devotion to the Sacred Heart: How does your personal devotion to the Sacred Heart of Jesus manifest in your daily life and ministry?
Suffering and Union with Christ: In what ways can you see your own sufferings as a participation in Christ’s sufferings on the cross?
Spiritual Gifts and Their Purpose: How do you use the spiritual gifts you have received for the benefit of others, and do you also seek the personal graces God wants to give you?
Perseverance in Faith Amid Abandonment: Have you ever felt abandoned in your faith journey, and how did you find comfort in the promises of Jesus?
Living the Paschal Mystery: How do you embrace the Paschal Mystery in your life, particularly in moments of persecution or suffering?
Understanding True Blessings: How do you differentiate between temporal and spiritual blessings, and which do you find yourself seeking more?
Role of the Cross in Blessings: In what ways can you see the cross not just as a symbol of suffering, but as a sign of love and blessing in your life?
Support for the Abandoned and Forgotten: How can you offer support and companionship to those who feel abandoned or forgotten, following the example of the priest in the refugee camp?

Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30, 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 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 St. 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 serves 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.

BTP-L10 – Letter 214 pt. 1 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles – Discerning Hearts Podcast

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Letter 214, Pt. 1 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles

Dr. Anthony Lilles and Kris McGregor discuss the letters of St. Elizabeth of the Trinity, specifically focusing on a letter she wrote on November 29, 1904, to Father Chaveyard, who was preparing for his ordination. They reflect on Elizabeth’s deep contemplative prayer life and her message of entering into a profound intimacy with God. Elizabeth encourages Father Chaveyard to embrace humility and sacrifice, emphasizing the importance of love without measure. She views prayer as a means of deeper solidarity with loved ones and the broader church community.

Dr. Lilles explains that Elizabeth’s spirituality involves being completely surrendered to God’s will, which enables Christ’s mystery to be renewed in us. This renewal is characterized by adoration, healing, and salvation. The conversation highlights Elizabeth’s emphasis on living a life of love that mirrors Christ’s sacrificial love, and how this love leads to a transformative experience of God’s presence.

They also touch on the idea that Christian life involves a continuous process of dying to oneself to live in Christ. Despite human weaknesses and failures, Elizabeth’s writings convey a sense of peace and confidence in God’s power to work through these shortcomings.

Discerning Hearts Reflection Questions

The Gift of Contemplative Prayer: How can we integrate the contemplative prayer practiced by St. Elizabeth of the Trinity into our daily lives to deepen our intimacy with God?
Encouragement in Vocational Challenges: In what ways can we support and encourage those in our community who are preparing for or are currently in ministry, especially during times of turmoil?
Solidarity Through Prayer: How does St. Elizabeth’s understanding of prayer as a means of deeper solidarity with loved ones inspire us to pray more earnestly for our families and friends?
Love Without Measure: Reflect on how we can love others without measure, as Christ loved us, and identify any areas in our lives where we might be placing limits on our love.
Transformation Through Baptism: How does recognizing that “it is no longer I who live, but Christ who lives in me” influence our daily actions and decisions?
Christ’s Healing Work in Us: In what ways can we become more open and vulnerable to Christ’s healing work in our lives, especially in moments of weakness and failure?
Surrender to Divine Mystery: How can we grow in our ability to surrender to God’s will and trust in His plan for us, even when it involves suffering or sacrifice?
Role of Prayer in Overcoming Weakness: What steps can we take to maintain peace and confidence in God’s work within us, particularly when faced with our own shortcomings and failures?
Support in Spiritual Formation: How can we help others in their spiritual formation and journey towards deeper intimacy with Christ, drawing from St. Elizabeth’s teachings and example?
The Mystery of Christ in Us: Reflect on the significance of being called to participate in Christ’s saving mystery and how this calling can transform our understanding of our own life’s purpose and mission.

Letter 214

[November 29, 1904]

J. M. + J. T.

“Providebam Dominum in conspectu meo semper; quoniam a dextris est mihi, ne commovear.”

Monsieur l’Abbé,

I am very grateful to you for your feastday wishes, and I am very happy the Church has placed our saints so close to each other, because that gives me the chance to offer you my best wishes today. Saint Augustine says that “love, forgetful of its own dignity, is eager to raise and magnify the beloved: it has only one measure, which is to be without measure.” I am asking God to fill you with that measure without measure, which is to say, according to the “riches of His glory,” that the weight of His love may draw you to the point of happy loss the Apostle spoke of when he wrote “Vivo enim jam non ego, vivit vero in me Christus.” That is the dream of my Carmelite soul and, I believe, also the dream of your priestly soul. Above all it is the dream of Christ, and I ask Him to accomplish it fully in our souls. Let us be for Him, in a way, another humanity in which He may renew His whole Mystery. I have asked Him to make His home in me as Adorer, as Healer, and as Savior, and I cannot tell you what peace it gives my soul to think that He makes up for my weaknesses and, if I fall at every passing moment, He is there to help me up again and carry me farther into Himself, into the depths of that divine essence where we already live by grace and where I would like to bury myself so deeply that nothing could make me leave. My soul meets yours there and, in unison with yours, I keep silent to adore Him who has loved us so divinely.

I unite myself to you in the emotions and profound joys of your soul as you await ordination and beg you to let me share in this grace with you: each morning I am reciting the Hour of Terce for you so the Spirit of love and light may “come upon” you to bring about all His creative work in you. If you would like, when you recite the Divine Office we could unite in the same prayer during this Hour that I have a particular devotion to. We will breathe in love11a and draw it down on our souls and on the whole Church.

You tell me to pray that you may be granted humility and the spirit of sacrifice. In the evening, while making the Way of the Cross before Matins, at every outpouring of the Precious Blood I used to ask for this grace for my own soul; from now on it will also be for yours. Don’t you believe that, to achieve the annihilation, contempt of self, and love of suffering that were deep in the souls of the saints, we must gaze for a very long time at the God crucified by love, to receive an outflowing of His power through continual contact with Him? Père Vallée once said to us that “martyrdom was the response of any lofty soul to the Crucified.” It seems to me that this could also be said for immolation. So let us be sacrificial souls, which is to say, true in our love: “He loved me, He gave Himself up for me!” A Dieu, Monsieur l’Abbé. Let us live by love, by adoration, by self-forgetfulness, in wholly joyful and confident peace, for “we are Christ’s, and Christ is God’s”! . . .

Sister M. Elizabeth of the Trinity r.c.i.

On the 8th, we are going to give our Immaculate Mother and Queen a beautiful feast day in our souls; I will meet you under her virginal mantle.”

Catez, Elizabeth of the Trinity. The Complete Works of Elizabeth of the Trinity volume 2: Letters from Carmel (pp. 179-180). ICS Publications. Kindle Edition.

We would like to thank Miriam Gutierrez for providing “the voice” of St. Elizabeth for this series

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

Anthony Lilles, S.T.D., has served the Church and assisted in the formation of clergy and seminarians since 1994. Before coming to St. Patrick’s, he served at seminaries and houses of formation in the Archdiocese of Denver and the Archdiocese of Los Angeles. The son of a California farmer, married with young adult children, holds a B.A. in theology from the Franciscan University of Steubenville with both the ecclesiastical licentiate and doctorate in spiritual theology from the Pontifical University of Saint Thomas Aquinas in Rome (the Angelicum). An expert in the writings of St. Elizabeth of the Trinity and the Carmelite Doctors of the Church, he co-founded the Avila Institute for Spiritual Formation and the High Calling Program for priestly vocations. He also founded the John Paul II Center for Contemplative Culture, which hosts symposiums, retreats, and conferences. In addition to his publications, he blogs at www.beginningtopray.com .

PSM6 – The Synergy of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast

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Episode 6 – The Synergy of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.

Dr. David Fagerberg and Kris McGregor explore the significance of liturgy in the life of the church and its members. Liturgy should be central to Christian life, rather than overshadowed by other church activities. They cover the formative power of ritual and the necessity of active participation in liturgical practices.

Dr. Fagerberg draws an analogy to illustrate the complexity of theology, describing the difficulty of maintaining a balanced focus on both God and church activities. Liturgical participation, not merely as observers but as active participants, is akin to engaging in a dance with God where He leads, and we follow.

Liturgy is not just a series of actions but a profound encounter with God’s presence, requiring a conscious response from the faithful. This response is characterized by synergy, where God’s grace and human faith work together harmoniously. The conversation also touches on the Catholic belief in the real presence of Christ in the Eucharist, emphasizing the incarnational nature of Catholic worship.

Here are some of the topics explored in this episode:

The difference between being involved with ministry and being consciously present to the mystery of God.
The nature of synergy in regards to liturgy, and in particular the celebration of the mass.

From the discussion with Dr. Fagerberg:

“God plans to be fully, actively, and consciously present in liturgy. That’s His presence from above. What should I do in response? Maybe I should be full, active, conscious response to his presence. That would be a nice filling out of the idea of participation because participation doesn’t mean activity that I generate. Participation is my response to his presence. He’s full, active, consciously present. I’m full, actively, consciously responding.

The Greek word for that is synergy, S Y N E R G Y. And syn means “together”,enérgeia means an energy or an activity at work. Here are two examples. One of them is synergy. One of them is not synergy. Mom is coming. The apartment is a mess. You clean up that room. I’ll clean up this room. Together, they cleaned up the apartment. The second, example is in order to have fire, you must have matter, spark, and oxygen. They have to operate together. The first example is just two people doing an activity at the same time. In the second example, the one makes possible the other makes it occur. Well, synergy is that second example. It’s co operatio (co-operate), synergy. God’s graces and we faith. God energizes and we synergize. He takes the lead in the ballroom dancing and we follow. We co-operate. Well, that leads me to suppose that it’s not a matter of laity co-operating with the clergy. Rather laity and clergy should co-operate the liturgy which is occurring at this moment. And in our liturgy, the human liturgy, the liturgy of the Church, it is a cooperation with the full, active and conscious presence of God. He makes himself present. We make this response.”

Discerning Hearts Reflection Questions

Prioritizing Liturgy in Church Activities: How can we ensure that our involvement in church activities does not overshadow the central importance of the liturgy?
Active Participation in Mass: In what ways can we move from being passive observers to active participants during the Mass?
Balancing Church Involvement and Worship: How do we find the balance between being active in church life and maintaining a focus on the worship of God?
Understanding Liturgical Synergy: How can we better understand and embrace the concept of synergy in our liturgical participation?
Encountering God in the Liturgy: How do we experience and respond to God’s presence during the liturgy, both in the Eucharist and in the assembly of believers?
Liturgy as a Daily Practice: How can the principles and actions of the liturgy influence and be reflected in our daily lives?
Responsibility and Obligation in Worship: What are our responsibilities and obligations in worship, and how can we fulfill them more fully?
Incarnational Worship: How does the incarnational nature of Catholic worship affect our understanding and practice of the liturgy?

For more podcast episodes of this series visit the Pathways to Sacred Mysteries w/Dr. David Fagerberg page

He also has an avocation in G. K. Chesterton, having published Chesterton is Everywhere (Emmaus Press, 2013) and The Size of Chesterton’s Catholicism (University of Notre Dame, 1998).

Here are a few of Dr. Fagerberg’s books:

DPD6 – God’s Unconditional Love – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher – Discerning Hearts Podcast

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God’s Unconditional Love – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher

Fr. Timothy Gallagher and Kris McGregor discusses the importance and depth of the fourth step of the Ignatian Examen, which involves seeking God’s forgiveness. Fr. Gallagher explains that this step builds on the previous steps of gratitude, petition, and review, leading one to face personal failures and missed opportunities to reject temptations. He emphasizes the sensitivity needed in this step, as it touches deep places in the heart.

Fr. Gallagher illustrates the process with personal anecdotes. One story involves his initial reaction to a colleague’s office renovation, where he realized his response was not fully gospel-centered. Another involves his interaction with a community member with disabilities, highlighting the importance of addressing even small failures in love and charity. Fr. Gallagher also reflects on a poem by George Herbert, “Love,” which portrays the dynamic between God’s persistent love and the human heart’s sense of unworthiness. This dynamic mirrors the experience of seeking and accepting God’s forgiveness in the examen.

In the fifth step, renewal, Fr. Gallagher describes how the insights gained from the examen can guide actions and decisions in the coming day. He shares personal experiences where praying the examen helped him approach relationships and tasks with greater clarity and gospel-centered love.

Discerning Hearts Reflection Questions

Understanding the Four Steps of Forgiveness: How do the first three steps of the Examen prepare us to seek God’s forgiveness in the fourth step?
The Importance of God’s Love: How does acknowledging God’s infinite love help us approach Him for forgiveness?
Personal Reflection on Gratitude: In what ways can gratitude to God enhance our openness to seek and receive His forgiveness?
Recognizing Daily Spiritual Experiences: How does reviewing the spiritual experiences of our day reveal our need for God’s forgiveness?
Real-Life Application of the Examen: Can you recall a moment where you could have acted differently and how would you seek God’s forgiveness for it now?
Learning from Small Failures: Why is it important to bring even small failures to the Lord for forgiveness?
Forgiveness in Interpersonal Relationships: How can seeking God’s forgiveness inspire us to seek reconciliation with others?
Embracing God’s Love Fully: What steps can we take to overcome feelings of unworthiness and fully embrace God’s love and forgiveness?
Looking Forward with the Lord: How can the fifth step of the Examen, renewal, help us grow spiritually and improve our future actions?
Poetic Insights on Divine Love: How does George Herbert’s poem “Love” illustrate the dynamic of God’s persistent love and our hesitant response?

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

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

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

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St. Anthony of Padua Doctor of Church Matthew Bunson Podcast

St. Bonaventure, pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: 1221, Bagnoregio, Italy
Died: July 15, 1274, Lyon, France
Education: University of Paris

Dr. Matthew Bunson and Kris McGregor discuss the life and contributions of St. Bonaventure. They highlight his significance as a theologian, his practical approach to administration as the master general of the Franciscans, and his influence in the Church, particularly at the Council of Lyon, which attempted to reunify the Eastern and Western Churches. Dr. Bunson emphasizes Bonaventure’s humility and his deep theological insights, particularly his focus on mystical contemplation and Christ-centered spirituality.

Despite being compared to Thomas Aquinas, Bonaventure is noted for his unique blend of intellectual and practical theology, his emphasis on love, and his impact on both the Franciscan Order and broader Church theology. His life of deep prayer, contemplation, and active engagement with the world makes him a significant figure in Church history and a Doctor of the Church.

Discerning Hearts Reflection Questions

Significance of St. Bonaventure’s Theological Contributions: How can St. Bonaventure’s emphasis on mystical contemplation and practical theology inspire your own spiritual practices?
Humility and Leadership: In what ways does Bonaventure’s humility, as seen in his resignation from the Archbishop of York position, challenge your understanding of true leadership?
Christ-Centered Spirituality: How does Bonaventure’s focus on Christ and the cross influence your personal journey towards holiness and love?
Role in Church Unity: Reflect on the significance of Bonaventure’s efforts at the Council of Lyon and consider how you can contribute to unity within the Church today.
Balancing Knowledge and Practice: How can Bonaventure’s balance of intellectual study and practical application guide you in living out your faith more fully?
Living a Life of Love: What steps can you take to ensure that love remains at the core of your spiritual and everyday life, as exemplified by St. Bonaventure?
Integration of Prayer and Action: How can you integrate contemplative prayer and active engagement with the world in your own life, following Bonaventure’s example?
The Importance of Guidance: How can seeking spiritual guidance, as Bonaventure did, help you grow in your faith and understanding of God’s will?

For more on St. Bonaventure and his teachings

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

From the General Audience on St. Bonaventure

In this regard, St Bonaventure, as Minister General of the Franciscans, took a line of government which showed clearly that the new Order could not, as a community, live at the same “eschatological height” as St Francis, in whom he saw the future world anticipated, but guided at the same time by healthy realism and by spiritual courage he had to come as close as possible to the maximum realization of the Sermon on the Mount, which for St Francis was the rule, but nevertheless bearing in mind the limitations of the human being who is marked by original sin.

Thus we see that for St Bonaventure governing was not merely action but above all was thinking and praying. At the root of his government we always find prayer and thought; all his decisions are the result of reflection, of thought illumined by prayer. His intimate contact with Christ always accompanied his work as Minister General and therefore he composed a series of theological and mystical writings that express the soul of his government. They also manifest his intention of guiding the Order inwardly, that is, of governing not only by means of commands and structures, but by guiding and illuminating souls, orienting them to Christ.

I would like to mention only one of these writings, which are the soul of his government and point out the way to follow, both for the individual and for the community: the Itinerarium mentis in Deum, [The Mind’s Road to God], which is a “manual” for mystical contemplation. This book was conceived in a deeply spiritual place: Mount La Verna, where St Francis had received the stigmata. In the introduction the author describes the circumstances that gave rise to this writing: “While I meditated on the possible ascent of the mind to God, amongst other things there occurred that miracle which happened in the same place to the blessed Francis himself, namely the vision of the winged Seraph in the form of a Crucifix. While meditating upon this vision, I immediately saw that it offered me the ecstatic contemplation of Fr Francis himself as well as the way that leads to it” (cf. The Mind’s Road to God, Prologue, 2, in Opere di San Bonaventura. Opuscoli Teologici / 1, Rome 1993, p. 499).

The six wings of the Seraph thus became the symbol of the six stages that lead man progressively from the knowledge of God, through the observation of the world and creatures and through the exploration of the soul itself with its faculties, to the satisfying union with the Trinity through Christ, in imitation of St Francis of Assisi. The last words of St Bonaventure’s Itinerarium, which respond to the question of how it is possible to reach this mystical communion with God, should be made to sink to the depths of the heart: “If you should wish to know how these things come about, (the mystical communion with God) question grace, not instruction; desire, not intellect; the cry of prayer, not pursuit of study; the spouse, not the teacher; God, not man; darkness, not clarity; not light, but the fire that inflames all and transports to God with fullest unction and burning affection…. Let us then… pass over into darkness; let us impose silence on cares, concupiscence, and phantasms; let us pass over with the Crucified Christ from this world to the Father, so that when the Father is shown to us we may say with Philip, “It is enough for me‘” (cf. ibid., VII 6).

For more visit Vatican.va

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

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

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

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St. Bonaventure, pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: 1221, Bagnoregio, Italy
Died: July 15, 1274, Lyon, France
Education: University of Paris

Dr. Matthew Bunson and Kris McGregor discuss the life and contributions of St. Bonaventure, a significant figure in the 13th-century Catholic Church. St. Bonaventure, a contemporary and peer of St. Thomas Aquinas, was a prominent theologian and member of the Franciscan Order. Born in Tuscany, Bonaventure was reportedly healed as a child by St. Francis of Assisi, which led to his lifelong connection with the Franciscans.

Bonaventure pursued his studies at the University of Paris, a major intellectual hub of the time, where he was influenced by notable scholars and navigated the challenges of integrating the mendicant life with academic scholarship. He earned his Master of Theology around 1257 and was known for his intellectual prowess alongside figures like Thomas Aquinas.

As the General of the Franciscan Order, Bonaventure addressed internal tensions and challenges, such as the rigid adherence to the rule of St. Francis and the rise of the Franciscan spirituals, who promoted a radical interpretation of Franciscan ideals. Bonaventure emphasized the importance of balancing theological study with spiritual contemplation and practical application, stressing the need for a life of prayer and virtue.

Bonaventure’s theological contributions include his work “The Journey of the Mind to God,” a manual for mystical contemplation and spiritual progress. He believed in the accessibility of mystical union with God for all believers, not just a select few, and emphasized the integration of faith and reason in theology.

Dr. Bunson highlights Bonaventure’s deep devotion to the Blessed Virgin Mary and his role in promoting the Angelus prayer. Bonaventure’s legacy as a preacher, teacher, and spiritual leader continues to influence the Church, demonstrating the enduring relevance of his teachings and the importance of a holistic approach to theology and spirituality.

Discerning Hearts Reflection Questions

Loss of Great Theologians: Reflect on the impact the simultaneous deaths of St. Thomas Aquinas and St. Bonaventure had on the Church and how the 13th century was shaped by their theological contributions.
Early Influences: Consider the significance of Bonaventure’s miraculous healing by St. Francis of Assisi and how early life experiences can shape one’s spiritual journey.
Academic Journey: Ponder the challenges Bonaventure faced in balancing academic scholarship with his Franciscan vocation and how we can integrate intellectual pursuits with our faith.
Role of Leadership: Think about Bonaventure’s leadership as the General of the Franciscan Order and the difficulties he encountered in maintaining the order’s integrity and unity.
Theology and Contemplation: Reflect on the importance Bonaventure placed on the relationship between theological study and mystical contemplation in developing a deeper spiritual life.
Universal Call to Holiness: Contemplate Bonaventure’s belief that mystical contemplation and union with God are accessible to all believers, and how we can strive for holiness in our own lives.
Devotion to Mary: Consider the role of Marian devotion in Bonaventure’s spiritual life and how we can deepen our relationship with the Blessed Virgin Mary through prayer and devotion.
Effective Preaching: Reflect on the importance Bonaventure placed on good preaching and the use of scripture to touch hearts and communicate the truths of the faith effectively.
Faith and Reason: Ponder the careful relationship between faith and reason that Bonaventure emphasized, and how we can ensure our theological studies are rooted in a life of faith.
Humility of Founders: Think about the humility of St. Francis and other great founders who preferred their successors to carry forward their mission, and how we can embody humility in our own spiritual leadership.

For more on St. Bonaventure and his teachings:

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

From the General Audience on St. Bonaventure

“St Bonaventure, in all likelihood born in 1217, died in 1274. Thus he lived in the 13th century, an epoch in which the Christian faith which had deeply penetrated the culture and society of Europe inspired imperishable works in the fields of literature, the visual arts, philosophy and theology. Among the great Christian figures who contributed to the composition of this harmony between faith and culture Bonaventure stands out, a man of action and contemplation, of profound piety and prudent government.

He was called Giovanni di Fidanza. An episode that occurred when he was still a boy deeply marked his life, as he himself recounts. He fell seriously ill and even his father, who was a doctor, gave up all hope of saving him from death. So his mother had recourse to the intercession of St Francis of Assisi, who had recently been canonized. And Giovanni recovered.

The figure of the Poverello of Assisi became even more familiar to him several years later when he was in Paris, where he had gone to pursue his studies. He had obtained a Master of Arts Diploma, which we could compare with that of a prestigious secondary school in our time. At that point, like so many young men in the past and also today, Giovanni asked himself a crucial question: “What should I do with my life?”. Fascinated by the witness of fervour and evangelical radicalism of the Friars Minor who had arrived in Paris in 1219, Giovanni knocked at the door of the Franciscan convent in that city and asked to be admitted to the great family of St Francis’ disciples. Many years later he explained the reasons for his decision: he recognized Christ’s action in St Francis and in the movement he had founded. Thus he wrote in a letter addressed to another friar: “I confess before God that the reason which made me love the life of blessed Francis most is that it resembled the birth and early development of the Church. The Church began with simple fishermen, and was subsequently enriched by very distinguished and wise teachers; the religion of Blessed Francis was not established by the prudence of men but by Christ” (Epistula de tribus quaestionibus ad magistrum innominatum, in Opere di San Bonaventura. Introduzione generale, Rome 1990, p. 29).

So it was that in about the year 1243 Giovanni was clothed in the Franciscan habit and took the name “Bonaventure”. He was immediately sent to study and attended the Faculty of Theology of the University of Paris where he took a series of very demanding courses. He obtained the various qualifications required for an academic career earning a bachelor’s degree in Scripture and in the Sentences. Thus Bonaventure studied profoundly Sacred Scripture, the Sentences of Peter Lombard the theology manual in that time and the most important theological authors. He was in contact with the teachers and students from across Europe who converged in Paris and he developed his own personal thinking and a spiritual sensitivity of great value with which, in the following years, he was able to infuse his works and his sermons, thus becoming one of the most important theologians in the history of the Church. It is important to remember the title of the thesis he defended in order to qualify to teach theology, the licentia ubique docendi, as it was then called. His dissertation was entitled Questions on the knowledge of Christ. This subject reveals the central role that Christ always played in Bonaventure’s life and teaching. We may certainly say that the whole of his thinking was profoundly Christocentric.”

For more visit Vatican.va

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

SH6 – The Sacred Heart and the Elderly – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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The Sacred Heart and the Elderly – Building a Kingdom of Love with Msgr. John Esseff

Msgr. John Esseff discusses the profound need for Jesus in institutions like nursing homes. Msgr. Esseff highlights the plight of the elderly and infirm, often warehoused in substandard conditions. He recounts a poignant story to illustrate how caring for our elders teaches future generations to do the same, emphasizing the importance of honoring parents as per the fourth commandment.

He reflects on the societal neglect of the unborn and elderly, describing how a strong, love-filled heart of Jesus should be the center of the body of Christ, which is the Church. Msgr. Esseff urges for the Sacred Heart of Jesus to be the heart of homes and institutions, promoting a universal love and care for all members, especially the vulnerable.

Discerning Hearts Reflection Questions

Personal Experience with Elder Care: How have you personally experienced the care of elderly family members, and what challenges and blessings have you encountered?
Honoring the Fourth Commandment: In what ways can you more fully honor the commandment to “Honor your father and mother,” especially when they are elderly or infirm?
Sacred Heart of Jesus: How can you invite the Sacred Heart of Jesus into your home and community to bring His love and care to all, especially the vulnerable?
Societal Attitudes Towards the Vulnerable: Reflect on how society treats the elderly and the unborn; what can you do to advocate for better care and respect for these groups?
Lessons for Future Generations: What lessons about caring for the elderly and honoring parents are you passing on to your children and those around you?

BTP30 St. Benedict, Listening, and Discernment – Beginning to Pray with Dr. Anthony Lilles – Discerning Hearts Podcast

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St. Benedict, Listening, and Discernment – Beginning to Pray with Dr. Anthony Lilles

Dr. Lilles introduces four key concepts from St. Benedict’s Rule that are essential for deep listening and obedience to God: the search for God (quaerere Deum), sacred reading (Lectio Divina), conversion of life (conversatio morum), and living with oneself (arbitrium suum). He explains that Lectio Divina is more than a technique; it is a way of life that transforms the heart and aligns it with God’s will. This transformation leads to a deeper conversion and the ability to live peacefully with oneself, free from the distractions of the world. The series encourages listeners to prepare through prayer and attentiveness, allowing the wisdom of the saints to deepen their spiritual journey and lead to meaningful changes in their lives.

Discerning Hearts Reflection Questions

The Significance of Saints: How do the lives and teachings of saints deepen your understanding of prayer and spirituality?
Faith and Union with God: In what ways can you seek a deeper, loving union with God in your daily life?
Discernment: How can you better discern God’s voice amidst the various influences in your life?
St. Benedict’s Rule: How can the concepts of quaerere Deum, Lectio Divina, conversatio morum, and arbitrium suum guide your spiritual journey?
Lectio Divina: How can you incorporate Lectio Divina into your daily routine to transform your heart and align with God’s will?
Conversion of Life: What steps can you take to foster a deeper conversion and live peacefully with yourself, free from worldly distractions?
Preparation through Prayer: How can you prepare yourself through prayer and attentiveness to allow the wisdom of the saints to influence your spiritual growth?

Dr. Lilles offers 4 key points we should keep in mind as we move forward in this series

The Search for God
Listening to God – Lectio Divina
Conversion to God – Conversatio Morum
Living with oneself and letting God fashion one into His image

All four points can be found in the “Holy Rule of St. Benedict” paragraph #58:

CHAPTER LVIII
Of the Manner of Admitting Brethren

Let easy admission not be given to one who newly cometh to change his life; but, as the Apostle saith, “Try the spirits, whether they be of God” (1 Jn 4:1). If, therefore, the newcomer keepeth on knocking, and after four or five days it is seen that he patiently beareth the harsh treatment offered him and the difficulty of admission, and that he persevereth in his request, let admission be granted him, and let him live for a few days in the apartment of the guests.

But afterward let him live in the apartment of novices, and there let him meditate, eat, and sleep. Let a senior also be appointed for him, who is qualified to win souls, who will observe him with great care and see whether he really seeketh God, whether he is eager for the Work of God, obedience and humiliations. Let him be shown all the hard and rugged things through which we pass on to God.

If he promiseth to remain steadfast, let this Rule be read to him in order after the lapse of two months, and let it be said to him: Behold the law under which thou desirest to combat. If thou canst keep it, enter; if, however, thou canst not, depart freely. If he still persevereth, then let him be taken back to the aforesaid apartment of the novices, and let him be tried again in all patience. And after the lapse of six months let the Rule be read over to him, that he may know for what purpose he entereth. And if he still remaineth firm, let the same Rule be read to him again after four months. And if, after having weighed the matter with himself he promiseth to keep everything, and to do everything that is commanded him, then let him be received into the community, knowing that he is now placed under the law of the Rule, and that from that day forward it is no longer permitted to him to wrest his neck from under the yoke of the Rule, which after so long a deliberation he was at liberty either to refuse or to accept.

Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, the conversion of morals, and obedience, in order that, if he should ever do otherwise, he may know that he will be condemned by God “Whom he mocketh.” Let him make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present. Let him write this document with his own hand; or at least, if he doth not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar. When he hath placed it there, let the novice next begin the verse: “Uphold me, O Lord, according to Thy word and I shall live; and let me not be confounded in my expectations” (Ps 118[119]:116). Then let all the brotherhood repeat this verse three times, adding the Gloria Patri.

The let that novice brother cast himself down at the feet of all, that they may pray for him; and from that day let him be counted in the brotherhood. If he hath any property, let him first either dispose of it to the poor or bestow it on the monastery by a formal donation, reserving nothing for himself as indeed he should know that from that day onward he will no longer have power even over his own body.

Let him, therefore, be divested at once in the oratory of the garments with which he is clothed, and be vested in the garb of the monastery. But let the clothes of which he was divested by laid by in the wardrobe to be preserved, that, if on the devil’s suasion he should ever consent to leave the monastery (which God forbid) he be then stripped of his monastic habit and cast out. But let him not receive the document of his profession which the Abbot took from the altar, but let it be preserved in the monastery.

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

BTP-L9 – Letter 185 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles – Discerning Hearts Podcast

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Letter 185 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles

Dr. Anthony Lilles and Kris McGregor discuss a significant letter from St. Elizabeth of the Trinity, written on November 28, 1903, to her brother-in-law. At this point, St. Elizabeth has been in the Carmelite order for about two years, emerging from a difficult postulancy and undergoing intense spiritual trials.

The discussion highlights how St. Elizabeth is influenced by the writings of St. Thérèse of Lisieux and St. John of the Cross, which profoundly shape her spiritual journey. St. Thérèse’s “Story of a Soul” deeply impacts Elizabeth, offering guidance and support during her dark night of the soul. Elizabeth integrates Thérèse’s teachings, particularly the “little way” of spiritual childhood, into her own spiritual practice, finding solace and strength in these principles.

St. John of the Cross also significantly influences Elizabeth, especially his doctrines on the dark night and the indwelling of the Trinity. Elizabeth quotes his teachings, emphasizing the transformative power of the Trinity’s presence within the soul. She views her spiritual trials as a path to deeper mystical union with God, embracing the vulnerability and surrender required to navigate this dark night.

The letter reflects Elizabeth’s profound contemplative insights as she describes her mystical experiences and aspirations. She expresses a desire to respond to God’s love by living in profound unity with the Trinity, akin to the Blessed Virgin Mary’s example of pondering divine mysteries in her heart. Elizabeth’s reflections underscore the importance of spiritual reading, prayer, and the guidance of saints in her spiritual formation.

Discerning Hearts Reflection Questions

Elizabeth’s Spiritual Growth and Suffering: Reflect on how Elizabeth’s trials during her postulancy deepened her faith and led to a greater spiritual maturity.
Influence of St. Thérèse of Lisieux: Consider how reading “The Story of a Soul” influenced Elizabeth’s spirituality and helped her navigate her own dark night.
Role of Spiritual Reading: How can spiritual reading, like Elizabeth’s engagement with St. Thérèse and St. John of the Cross, aid in our own spiritual formation and growth?
Dark Night of the Spirit: What lessons can we learn from Elizabeth’s perseverance and faith during her dark night, and how can we apply these lessons to our own spiritual trials?
Mystery of the Trinity: Reflect on Elizabeth’s profound understanding of the indwelling of the Trinity and how this mystery can become a source of strength and transformation in our own lives.
Mary as a Model: How can we, like Elizabeth, look to the Blessed Virgin Mary as a model for pondering and accepting the mysteries of God in our hearts?
Vocation and the Trinity: In what ways does Elizabeth’s vocation as a Carmelite nun illustrate the universal call to live within the love of the Holy Trinity?
Living Out Our Faith: How does Elizabeth’s determination to live out her faith in every circumstance challenge and inspire us to do the same in our own lives?
Communion with the Trinity: How can we foster a deeper communion with the Trinity in our daily lives, following Elizabeth’s example of contemplation and prayer?
Spiritual Solidarity: Reflect on Elizabeth’s prayers and intentions for her correspondents, and how we too can support and uplift others through our own spiritual practices.

Letter 185

[November 28, 1903]
Dijon Carmel,
November 28

J. M. + J. T.

“Ipsi sum desponsata cui Angeli serviunt.” Monsieur l’Abbé, Thank you for your good prayers, thank you for your letter. What you tell me about my name does me much good; I love it so much, it expresses my entire vocation; when I think of it my soul is carried away in the great vision of the Mystery of mysteries, in the Trinity that even here below is our cloister, our dwelling, the Infinite within which we can pass through everything. At the moment I am reading some very beautiful pages in our blessed Father Saint John of the Cross on the transformation of the soul in the three Divine Persons. Monsieur l’Abbé, to what an abyss of glory we are called! Oh! I understand the silence, the recollection of the saints who could no longer leave their contemplation; thus God could lead them to the divine summits where union is made perfect between Him and the soul who has become His bride, in the mystical sense of the word. Our blessed Father says that then the Holy Spirit raises it to so wonderful a height that He makes it capable of producing in God the same spiration of love that the Father produces in the Son and the Son in the Father, the spiration that is the Holy Spirit Himself ! To think that God calls us by our vocation to live in this holy light! What an adorable mystery of charity! I would like to respond to it by living on earth as the Blessed Virgin did, “keeping all these things in my heart,”6 burying myself, so to speak, in the depths of my soul to lose myself in the Trinity who dwells in it in order to transform me into itself. Then my motto, “my luminous ideal,” as you said, will be accomplished: it will really be Elizabeth of the Trinity! . . .

I am very grateful to you for having sent me your instruction; it can apply to a Carmelite as well as to a priest, and I loved reading it on the 21st, the day we had the beautiful ceremony of the renewal of our holy vows. You see how perfectly it suited the occasion!

Monday I will say the Office of Saint Andrew for you, and I will offer Holy Communion for that same intention. May you be submerged, invaded by the great river of Life, may you feel the springs of living water well up from the deepest part of your soul, so that God may be your All. I have entrusted this desire you formed in my soul into the hands of her who was so completely God’s “thing,” and she will speak to you in the silence of your soul. With you, I remain wholly adoring the Mystery.

Sr. M. Eliz. of the Trinity r.c.i.

The death of Monsieur Chapuis grieved me deeply: to think God has loved so much and that some souls close themselves off to the action of this love. . . .

Catez, Elizabeth of the Trinity. The Complete Works of Elizabeth of the Trinity volume 2: Letters from Carmel (pp. 135-137). ICS Publications. Kindle Edition.

We would like to thank Miriam Gutierrez for providing “the voice” of St. Elizabeth for this series

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