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St. Jerome – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

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St. Jerome – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: 347 AD, Štrigova, Croatia
Died: September 30, 420 AD, Bethlehem

Dr. Matthew Bunson and Kris McGregor explore the life and contributions of St. Jerome, a Doctor of the Church best known for his translation of the Bible into Latin, creating the Vulgate. His fiery personality, shaped by his intellectual brilliance and sensitivity, often lead to conflict with others.

St. Jerome, born in 342 AD, had a profound love for scripture, classical literature, and the Christian faith, which led him to Rome and eventually the Holy Land. There, he dedicated himself to the study and translation of scripture, mastering Hebrew and other languages to create an authentic Latin version of the Bible.

His work in revising the Latin New Testament and his deep relationships with notable Roman women, such as Paula, who helped him establish monastic communities in Bethlehem. Despite his irritable temperament, Jerome’s love for Christ and scripture motivated his scholarship and pastoral care. His legacy lies in the reliability of the Vulgate, affirmed by the Council of Trent, and his profound message that ignorance of scripture is ignorance of Christ. Jerome’s life exemplifies the integration of scholarly pursuit and living out the Gospel. Christians must not only study the Word but live it.

Discerning Hearts Reflection Questions

How does St. Jerome’s dedication to studying and translating scripture challenge me to deepen my own engagement with the Word of God?
In what ways can I channel my personality and temperament, even if difficult, toward serving Christ and His Church?
How can St. Jerome’s transformation from worldly temptations to a life devoted to God inspire me to reform areas of my own life?
Am I willing to set aside personal achievements and knowledge, as Jerome did, to serve others in practical ways when charity demands it?
How can I apply Jerome’s teaching that to know scripture is to know Christ more fully in my daily spiritual practice?
What steps can I take to live out the truths I encounter in my study of scripture, ensuring that my actions reflect my faith?

For more on St. Jerome and his teachings:

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2007

“Jerome was born into a Christian family in about 347 A.D. in Stridon. He was given a good education and was even sent to Rome to fine-tune his studies. As a young man he was attracted by the worldly life (cf. Ep 22, 7), but his desire for and interest in the Christian religion prevailed.

He received Baptism in about 366 and opted for the ascetic life. He went to Aquileia and joined a group of fervent Christians that had formed around Bishop Valerian and which he described as almost “a choir of blesseds” (Chron. ad ann. 374). He then left for the East and lived as a hermit in the Desert of Chalcis, south of Aleppo (Ep 14, 10), devoting himself assiduously to study. He perfected his knowledge of Greek, began learning Hebrew (cf. Ep 125, 12), and transcribed codices and Patristic writings (cf. Ep 5, 2). Meditation, solitude and contact with the Word of God helped his Christian sensibility to mature. He bitterly regretted the indiscretions of his youth (cf. Ep. 22, 7) and was keenly aware of the contrast between the pagan mentality and the Christian life: a contrast made famous by the dramatic and lively “vision” – of which he has left us an account – in which it seemed to him that he was being scourged before God because he was “Ciceronian rather than Christian” (cf. Ep. 22, 30).

In 382 he moved to Rome: here, acquainted with his fame as an ascetic and his ability as a scholar, Pope Damasus engaged him as secretary and counsellor; the Pope encouraged him, for pastoral and cultural reasons, to embark on a new Latin translation of the Biblical texts. Several members of the Roman aristocracy, especially noblewomen such as Paula, Marcella, Asella, Lea and others, desirous of committing themselves to the way of Christian perfection and of deepening their knowledge of the Word of God, chose him as their spiritual guide and teacher in the methodical approach to the sacred texts. These noblewomen also learned Greek and Hebrew.

After the death of Pope Damasus, Jerome left Rome in 385 and went on pilgrimage, first to the Holy Land, a silent witness of Christ’s earthly life, and then to Egypt, the favourite country of numerous monks (cf. Contra Rufinum, 3, 22; Ep. 108, 6-14). In 386 he stopped in Bethlehem, where male and female monasteries were built through the generosity of the noblewoman, Paula, as well as a hospice for pilgrims bound for the Holy Land, “remembering Mary and Joseph who had found no room there” (Ep. 108, 14). He stayed in Bethlehem until he died, continuing to do a prodigious amount of work: he commented on the Word of God; he defended the faith, vigorously opposing various heresies; he urged the monks on to perfection; he taught classical and Christian culture to young students; he welcomed with a pastor’s heart pilgrims who were visiting the Holy Land. He died in his cell close to the Grotto of the Nativity on 30 September 419-420.

Jerome’s literary studies and vast erudition enabled him to revise and translate many biblical texts: an invaluable undertaking for the Latin Church and for Western culture. On the basis of the original Greek and Hebrew texts, and thanks to the comparison with previous versions, he revised the four Gospels in Latin, then the Psalter and a large part of the Old Testament. Taking into account the original Hebrew and Greek texts of the Septuagint, the classical Greek version of the Old Testament that dates back to pre-Christian times, as well as the earlier Latin versions, Jerome was able, with the assistance later of other collaborators, to produce a better translation: this constitutes the so-called “Vulgate”, the “official” text of the Latin Church which was recognized as such by the Council of Trent and which, after the recent revision, continues to be the “official” Latin text of the Church. It is interesting to point out the criteria which the great biblicist abided by in his work as a translator. He himself reveals them when he says that he respects even the order of the words of the Sacred Scriptures, for in them, he says, “the order of the words is also a mystery” (Ep. 57, 5), that is, a revelation. Furthermore, he reaffirms the need to refer to the original texts: “Should an argument on the New Testament arise between Latins because of interpretations of the manuscripts that fail to agree, let us turn to the original, that is, to the Greek text in which the New Testament was written. “Likewise, with regard to the Old Testament, if there are divergences between the Greek and Latin texts we should have recourse to the original Hebrew text; thus, we shall be able to find in the streams all that flows from the source” (Ep. 106, 2). Jerome also commented on many biblical texts. For him the commentaries had to offer multiple opinions “so that the shrewd reader, after reading the different explanations and hearing many opinions – to be accepted or rejected – may judge which is the most reliable, and, like an expert moneychanger, may reject the false coin” (Contra Rufinum 1, 16).

Jerome refuted with energy and liveliness the heretics who contested the tradition and faith of the Church. He also demonstrated the importance and validity of Christian literature, which had by then become a real culture that deserved to be compared with classical literature: he did so by composing his De Viris Illustribus, a work in which Jerome presents the biographies of more than a hundred Christian authors. Further, he wrote biographies of monks, comparing among other things their spiritual itineraries as well as monastic ideal. In addition, he translated various works by Greek authors. Lastly, in the important Epistulae, a masterpiece of Latin literature, Jerome emerges with the profile of a man of culture, an ascetic and a guide of souls.

What can we learn from St Jerome? It seems to me, this above all; to love the Word of God in Sacred Scripture. St Jerome said: “Ignorance of the Scriptures is ignorance of Christ”. It is therefore important that every Christian live in contact and in personal dialogue with the Word of God given to us in Sacred Scripture. This dialogue with Scripture must always have two dimensions: on the one hand, it must be a truly personal dialogue because God speaks with each one of us through Sacred Scripture and it has a message for each one. We must not read Sacred Scripture as a word of the past but as the Word of God that is also addressed to us, and we must try to understand what it is that the Lord wants to tell us. However, to avoid falling into individualism, we must bear in mind that the Word of God has been given to us precisely in order to build communion and to join forces in the truth on our journey towards God. Thus, although it is always a personal Word, it is also a Word that builds community, that builds the Church. We must therefore read it in communion with the living Church. The privileged place for reading and listening to the Word of God is the liturgy, in which, celebrating the Word and making Christ’s Body present in the Sacrament, we actualize the Word in our lives and make it present among us. We must never forget that the Word of God transcends time. Human opinions come and go. What is very modern today will be very antiquated tomorrow. On the other hand, the Word of God is the Word of eternal life, it bears within it eternity and is valid for ever. By carrying the Word of God within us, we therefore carry within us eternity, eternal life.

I thus conclude with a word St Jerome once addressed to St Paulinus of Nola. In it the great exegete expressed this very reality, that is, in the Word of God we receive eternity, eternal life. St Jerome said: “Seek to learn on earth those truths which will remain ever valid in Heaven” (Ep. 53, 10).”

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.

SD7 – Dryness in Prayer: Is it Spiritual Desolation? – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher – Discerning Hearts Podcast

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Dryness in Prayer: Is it Spiritual Desolation? – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher

Fr. Timothy Gallagher and Kris McGregor explore the experience of dryness in prayer and how to discern its meaning. Not all dryness is a sign of spiritual desolation; often it reflects healthy growth in prayer. For example, someone accustomed to structured meditation on scripture or the rosary may begin to feel drawn instead to a simpler, quieter presence with the Lord—similar to a couple content to sit together in silence. This simplification is not regression but a deepening of communion with God. At the same time, he stresses that prayer life is personal: for some, fidelity to a specific devotion like the rosary may remain the best path, while for others, God may invite new ways of relating. He emphasizes freedom, discernment, and, when possible, the help of a spiritual director.

Fr. Gallagher also addresses other sources of dryness. Sometimes it arises because we have not yet shared deep burdens or pain with God, as in the story of a man whose prayer dried up after his son’s death until he finally opened that wound in prayer. Other times, it may come from physical fatigue or emotional depletion—natural causes that require rest, not guilt. These kinds of dryness differ from true spiritual desolation, which includes discouragement, loss of hope, and temptations. He also touches on tears as a grace in spiritual consolation, a bodily expression of joy in God’s closeness, which should be received without shame.

Discerning Hearts Reflection Questions:

When prayer feels dry, do I pause to ask whether God may be inviting me into a simpler, more silent communion with Him?
Do I give myself the freedom to follow the movement of the Spirit in prayer, or do I cling rigidly to familiar forms out of fear or guilt?
What burdens or unspoken pains am I hesitant to share with God, and how might opening these to Him deepen my prayer?
Do I sometimes project human weakness or judgment onto God the Father, instead of trusting His unchanging love and mercy?
How do I respond when physical exhaustion or emotional strain affects my prayer—do I approach it with patience and humility?
Have I experienced tears of spiritual consolation, and if so, do I receive them as God’s gift rather than something to suppress?
In moments of dryness, do I discern whether I am facing true spiritual desolation or simply a natural stage in my growth?
How can I seek guidance from spiritual direction or trusted counsel to better recognize God’s invitations in my prayer life?

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

“Dryness may again result when persons need to share with God a burden, fear, shame, or anxiety that fills their hearts— and have as yet been unable to do so. They experience dry- ness: nothing seems to help in prayer, the time passes slowly and with distractions, and the prayer they attempt appears to lack life.

A husband and wife sit across the table from each other at dinner. He knows that she holds a burden in her heart that she has not been able to express and share with him. Until the burden is expressed and shared, they will struggle to speak together with their habitual ease and communion. Their conversation will remain on a superficial level—it will feel dry—while both know that something deeper needs to be communicated. A man once told me that for eleven years his prayer had been dry. A few questions revealed that his young son had died eleven years earlier. When, after some hesitancy and with some courage, he shared with the Lord the stored- up pain and anger in his heart, the dryness ceased, and prayer flowed again.

Other Forms of Dryness

Other forms of dryness may result from nonspiritual factors. When persons are physically exhausted, they may find their prayer dry: they simply do not have the physical energy to pray in their usual way. Adequate rest will resolve this “dryness.” Something similar may result from depletion of emotional energy. Persons who have expended great emotional energy in difficult situations and who try to pray may also find that their prayer is dry: they are affectively spent and struggle to be emotionally present to their prayer. Healthy ways of replenishing emotional energy will resolve this “dry- ness” as well.

None of these forms of dryness are experiences of spiritual desolation.23 Each has its individual cause and so its indi- vidual remedy. Good spiritual direction will be sensitive to the cause of such persons’ individual experiences of dryness and so assist them to respond appropriately, helping them to eliminate its cause or—should such “dryness” indicate growth toward simplified prayer—assisting them to negotiate it well.

If, however, the dryness bears the mark of spiritual des- olation—affective aridity coupled with discouragement, a sense of distance from God, a weakening of hope, various temptations, and the like—then such persons will recognize the enemy at work and hear the call to active and energetic resistance.”

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

Seeing Lazarus – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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Seeing Lazarus – Building a Kingdom of Love with Msgr. John Esseff

In this powerful reflection, Msgr. John Essef and Kris McGregor enter into the Gospel of Luke 16, the parable of the rich man and Lazarus. Monsignor shares his own encounters with the poor, beginning with his mission experiences in Haiti, where he vividly recalls ministering to a woman named Regina as she died of AIDS. Her joy in going home to God became for him the living image of Lazarus.

Through his story, he warns of the spiritual blindness of the rich man who never truly saw Lazarus at his doorstep. Monsignor reflects on how Mother Teresa of Calcutta opened his eyes to the poor and how we too must ask the Holy Spirit for the grace to see those who are right beside us. He urges listeners to recognize both material poverty and poverty of spirit, and to examine their lives for ways to share their abundance with those in need. The episode closes with a heartfelt prayer to discover Jesus in the face of the poorest of the poor, beginning in our own families and communities

Discerning Hearts Spiritual Reflection Questions:

How does the parable of the rich man and Lazarus challenge us to open our eyes to the poor around us?
What prevents us from seeing the “Lazarus” who may be right at our doorstep?
How did Mother Teresa’s witness help Msgr. Essef recognize the presence of the poor in a new way?
What does Regina’s joy in dying teach us about faith, hope, and the promise of eternal life?
How can we make a personal inventory of our goods and find ways to share with those in need?
What is the difference between mailing money to the poor abroad and personally encountering the poor near us?
How can fear keep us from responding to those who are materially or spiritually poor in our own communities?
How do our choices on earth shape our eternal destiny, as reflected in this Gospel story?

Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He served as a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for 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.

WOM6 – The Penitential Rite, pt. 2 – The Way of Mystery with Deacon James Keating – Discerning Hearts Podcast

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The Eucharist and Moral Living Deacon James Keating Kris McGregor Discerning Hearts Podcast

The Penitential Rite, Part 2 – The Way of Mystery with Deacon James Keating

Deacon James Keating and Kris McGregor discuss the role of silence and mercy within the Mass, especially during the penitential rite. Practical concerns, such as time pressures, often cause parishes to rush past important prayers like the Confiteor or the Kyrie. Genuine silence allows people to transition from the busyness of daily life into the sacred encounter of the liturgy. Silence isn’t “dead air” but a sacred space where Christ Himself speaks truth to the heart. To benefit from this gift, the faithful need formation on how to enter silence and discern God’s voice from distractions, guilt, or mere psychological noise. Pastors and parishes should embrace these pauses more generously and to create a rhythm that differs from the entertainment-driven pace of modern culture.

Dcn. Keating also reflects on the Kyrie as the most authentic human prayer, since it acknowledges God’s very identity as mercy and places our sins within the context of Christ’s saving ministry. Even fleeting moments of awareness during Mass can bring profound communion with God, similar to suddenly noticing a spouse’s beauty in an ordinary moment. Families can nurture this capacity by practicing silence and prayer at home with their children, so that when extended silences occur in church, they feel natural. The Mass should never be treated as a performance but as the sober, transformative action of the Holy Spirit drawing the congregation into deeper union with Christ, where both music and silence have their rightful place.

Discerning Hearts Reflection Questions

How do I personally prepare to move from the noise of daily life into the silence of the Mass?
When silence is offered during the liturgy, do I truly rest in God’s presence or simply wait for the next part to begin?
How do I understand the words “Lord, have mercy” as both a prayer of need and an encounter with God’s very identity?
In what ways might I be rushing through the liturgy instead of opening space for God to act in me?
How can I practice silence and prayer within my home so that it becomes natural during Mass?
Do I recognize moments, even fleeting, when Christ’s mercy deeply touches me, and do I allow myself to receive them fully?
How might my participation in Mass change if I viewed silence not as absence, but as a sacred form of communion?
Am I open to the Holy Spirit’s quiet work within me during the Eucharist, or do I cling to my own expectations and pace?

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

Check out Deacon Keating’s “Discerning Heart” page

HSE9 – The Reasons for Spiritual Desolation – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J. – Discerning Hearts Podcasts

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The Reasons for Spiritual Desolation – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.

Fr. Anthony Wieck and Kris McGregor explores St. Ignatius of Loyola’s rules for discerning spirits, which are seen as one of the saint’s greatest gifts to the Church. Fr. Wieck explains that thoughts can arise from three sources: ourselves, God and the good angels, or the evil one and his forces. The rules help us recognize these origins, allowing us to receive inspirations that lead toward God and reject those that draw us away. In the first stages of the spiritual life, Ignatius notes that the evil spirit encourages people to remain in sin by appealing to comfort, vanity, and pride, while the Holy Spirit unsettles the conscience to draw the soul back. As one grows in virtue, this dynamic reverses—the Holy Spirit consoles and strengthens, while the evil spirit creates obstacles, discouragement, and confusion.

Consolation brings inner joy, a deepening of faith, hope, and charity, and a greater desire for God. Desolation, on the other hand, feels heavy and dry, with temptations toward sadness, doubt, or giving up. St. Ignatius teaches not to make changes during desolation, but rather to resist by continuing prayer, even adding to it, and by remembering hopeful truths. God allows desolation for three reasons: to show us when we have strayed, to strengthen spiritual “muscles” through resistance, and to remind us that consolation is pure gift, not something earned. Both states, when lived faithfully, draw us deeper into freedom and love of God, helping us persevere in the daily choice to follow Christ.

Discerning Hearts Catholic Reflection Questions:

When I notice my thoughts, can I pause to ask whether they come from myself, God, or the evil one?
How have I experienced the difference between thoughts that leave me consoled versus those that leave me restless or discouraged?
Do I sometimes confuse false humility or self-criticism with authentic movements of the Holy Spirit?
How do I respond when I fall into desolation—do I give up, or do I remain faithful to prayer and trust in God’s timing?
Can I recognize times when God used dryness or struggle to strengthen my spiritual life?
Do I remember that every consolation I experience is pure gift from God, not something I can claim as my own achievement?
In my daily choices, how do I discern whether I am moving toward deeper praise, reverence, and service of God or away from Him?

Fr. Anthony Wieck is a Jesuit priest of the Central & Southern province. Sixth of nine children, raised on a farm in Oregon, Fr. Anthony began religious life in 1994, spending his first five years of formation in Rome, Italy, studying at the Casa Balthasar and the Gregorian. The former was under the watchful patronage of Pope Benedict XVI (then-Card. Joseph Ratzinger). Fr. Anthony currently acts as retreat master at White House Jesuit Retreat in St. Louis, Missouri. He also offers spiritual direction at the St. Louis diocesan seminary for 25 future priests there.

St. Padre Pio and the Healing of the Church – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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St. Padre Pio and the Healing of the Church – Building a Kingdom of Love with Msgr. John Esseff

Msgr. John Esseff reflects on his encounters with Padre Pio, especially the suffering and rejection that marked the saint’s life. He recalls visiting him during the years when Padre Pio was silenced and confined to a remote monastery, accused of falsifying his wounds. In spite of this, Padre Pio remained obedient, serving tirelessly in the confessional and carrying both the visible stigmata and the hidden wounds of abandonment. He shares personal experiences—such as being looked at deeply by Padre Pio, attending his Mass, and witnessing the Eucharistic sacrifice marked by blood—that profoundly shaped his priesthood. Padre Pio promised his ongoing help through prayer and angelic intercession, a gift Esseff has leaned on throughout his ministry, especially in confession and spiritual direction.

Just as the saint’s hidden suffering could not keep his light concealed, so too God works through rejection, weakness, and silence to reveal truth and love. The example of Padre Pio demonstrates humility, prayer, and complete union with Christ’s cross, which leads to resurrection glory. Sainthood is not about perfection but about reliance on grace. Even the holiest figures struggled with weakness and sin, yet God’s power was revealed through them.

Discerning Hearts Reflection Questions

How does Padre Pio’s hidden suffering challenge me to accept moments of rejection or misunderstanding in my own life?
In what ways am I called to remain obedient and faithful when silenced or limited by circumstances beyond my control?
Do I recognize the Eucharist as the place where Christ unites my own struggles with his sacrifice?
How do I allow the light of Christ within me to shine when I feel hidden or forgotten?
When faced with weakness or temptation, do I turn to prayer as Padre Pio did in his “Stay with me, Lord” prayer?
What does Padre Pio’s example teach me about relying on God’s grace rather than my own strength?
How can I participate in the rebuilding of the Church today through humility, love, and fidelity to Christ?

St. Padre Pio Communion Prayer:

Stay with me, Lord, for it is necessary to have you present so that I do not forget You. You know how easily I abandon You

Stay with me, Lord, for You are my life and without You I am without fervor.

Stay with me, Lord, for You are my light and without You I am in darkness.

Stay with me, Lord, so that I hear Your voice and follow You.

Stay with me, Lord, for I desire to love You very much and alway be in Your company.

Stay with me, Lord, if You wish me to be faithful to You.

Stay with me, Lord, as poor as my soul is I want it to be a place of consolation for You, a nest of Love.

Stay with me, Jesus, for it is getting late and the day is coming to a close and life passes, death, judgment and eternity approach. It is necessary to renew my strenth, so that I will not stop along the way and for that, I need You. It is getting late and death approaches, I fear the darkness, the temptations, the dryness, the cross, the sorrows. O how I need You, my Jesus, in this night of exile!

Stay with me tonight, Jesus, in life with all its dangers, I need You.

Let me recognize You as Your disciples did at the breaking of the bread, so that the Eucharistic Communion be the Light which disperses the darkness, the force which sustains me, the unique joy of my heart.

Stay with me, Lord, because at the hour of my death, I want to remain united to You, if not by Communion, at least by grace and love.

Stay with me, Lord, for it is You alone I look for, Your Love, Your Grace, Your Will, Your Heart, Your Spirit, because I love You and ask no other reward but to love You more and more.

With a firm love, I will love You with all my heart while on earth and continue to love You perfectly during all eternity. Amen.

SD6 – Dealing with Dryness in Prayer – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher – Discerning Hearts Podcast

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Dealing with Dryness in Prayer – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher

Fr. Timothy Gallagher and Kris McGregor explore the relationship between dryness in prayer and spiritual desolation through the lens of St. Ignatius and early Jesuit writings. While Ignatius’ Rule 4 doesn’t list dryness explicitly, later directories—some influenced by his notes—do connect dryness with desolation, describing it as the absence of consolation, warmth, or clarity. Different forms of dryness are discussed: lack of instruction in prayer, neglect of regular practices, or inconsistency between prayer and life. In these cases, the response is practical—learning to pray, renewing commitment, or aligning life with prayer. Importantly, not every dryness signals failure; some arises from natural life changes or circumstances that shift how prayer can be lived out.

The conversation also highlights real-life examples: new parents unable to attend daily Mass, elderly or ill individuals whose energy for formal prayer diminishes, or active servants of the Church suddenly facing aridity. In each case, the counsel is to pray in ways that are possible within current circumstances, without guilt or self-condemnation. True prayer may take humble forms—silent trust, brief moments of recollection, or even offering suffering as prayer. Gallagher points to St. Francis de Sales and St. Thérèse of Lisieux as guides, noting that the smallest acts of love united with God can bear immense fruit for the Church. The enemy exploits discouragement, but Ignatian wisdom helps recognize such lies and persevere with hope.

Discerning Hearts Reflection Questions:

When I experience dryness in prayer, do I pause to ask whether it comes from lack of instruction, neglect, or inconsistency in my life?
How can I better learn from the Church’s rich tradition of prayer to strengthen my daily practice?
In what ways might my choices or habits be creating a disconnect between my life and my prayer?
Do I allow changing life circumstances—such as family, work, or health—to discourage me, or do I seek new ways to pray within them?
How do I respond when I cannot pray as I once did—do I receive it with surrender and trust, or with self-condemnation?
Am I willing to see my sufferings, limitations, or small daily sacrifices as a form of prayer united to Christ?
When discouragement whispers that I am failing, how do I recall God’s truth about my worth and His closeness?
Do I believe that even the smallest movement of love offered to God can bear great fruit for the Church and the world?

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

“A first form of dryness may result simply from lack of formation in prayer. Persons of good will desire to pray and make sincere attempts to do so. Because these persons, how- ever, have never received formation in prayer, they flounder, unsure of how to proceed: their prayer is dry. The need here is exposure to classic and effective forms of prayer: lectio div- ina, Ignatian meditation or imaginative contemplation, the Liturgy of the Hours, and so forth. Once these persons learn how to pray, the floundering will cease, and this form of dry- ness will be overcome.21

Dryness may also arise from negligence in the life of prayer or from an inconsistency between a person’s prayer and life. If such persons weaken in fidelity to prayer, no longer dedi- cate consistent time to it, or no longer prepare in the way they find helpful, dryness may result. Likewise, behavior contrary to the Gospel may also cause prayer to feel dry: the dishar- mony between prayer and life will render prayer more dif- ficult—more dry.22

Yet another experience of “dryness” may result from solid growth in prayer. A point may arrive when God now calls such persons to a more simplified form of prayer. The ear- lier, more active and discursive methods no longer assist as before, while the new and simpler way of praying is not yet firmly established. This is a healthy “dryness” and a sign of growth. Competent spiritual direction will greatly assist such persons to negotiate this blessed passage in prayer.”

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

The Danger of Serving Mammon – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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The Danger of Serving Mammon – Building a Kingdom of Love with Msgr. John Esseff

Msgr. John Esseff reflects on Scripture readings that highlight the fleeting nature of earthly life and the danger of allowing greed to govern choices. Drawing from St. Paul, he explains that God calls everyone to salvation and to live in prayer, thanksgiving, and peace. Through personal stories of his family’s many moves, he illustrates how every home and possession is temporary, reminding listeners that nothing in this world truly belongs to us. He warns against dishonesty, corruption, and the pursuit of wealth at the expense of justice, echoing the words of the prophet Amos about exploiting the poor.

Turning to the Gospel parable of the dishonest steward, Msgr. Esseff stresses that all gifts, talents, and resources are entrusted by God and meant to be used according to His will. True discernment involves asking God how to direct one’s education, career, and vocation, rather than relying on personal ambition or financial security. From youth considering future paths to pastors leading parishes, everyone must consult God in their decisions. The heart of the teaching is clear: no one can serve both God and money. Only by entrusting everything back to God—the master of all—can one find lasting peace and purpose.

Discerning Hearts Spiritual Reflection Questions:

How do I recognize that everything I have ultimately belongs to God?
In what ways am I tempted to serve money or security over God’s will?
How am I using my talents and resources in a way that honors the Giver?
Do I bring God into my decisions about work, study, or family life?
Where have I treated temporary possessions as if they were permanent?
How can I grow in being trustworthy with small responsibilities in order to receive greater ones?
What does it mean for me personally to be a steward rather than an owner of my life?
How often do I pause in prayer to ask God, “What do you want me to do?”
What steps can I take to detach from greed and live with greater trust in God?
How do I show gratitude and offer thanksgiving in the ordinary moments of daily life?

Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He 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 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.

Ep 12 – The 14th Shewing – All Shall Be Well w/ Kris McGregor – Discerning Hearts Catholic Podcasts

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All Shall Be Well: A Journey Through Julian of Norwich’s Revelations of Divine Love with Kris McGregor

Episode 12: The Fourteenth Shewing — Prayer, Trust, and Union with God

Summary:

In this episode, Julian of Norwich reveals the mystery of prayer as the soul’s union with God. She shows that Christ Himself is the ground of every prayer, the One who awakens the desire to pray, gives the words we offer, and delights to receive them. Prayer is not about changing God, who is always love, but about allowing ourselves to be changed, drawn more deeply into His mercy and will. Julian teaches that even when prayer feels dry or unanswered, it remains precious to God, for it rests in His eternal goodness. Whether in need or in gratitude, prayer unites us to Christ and becomes a share in His eternal joy

For other episodes in this series visit: All Shall Be Well: A Journey Through Julian of Norwich’s Revelations of Divine Love with Kris McGregor

Full Julian of Norwich Quotations Used in Episode 11:

From Revelations of Divine Love, Long Text, Chapters 41-43, trans. Grace Warrack, Methuen & Co., 1901 (PDF edition).

God the Ground of Our Prayer

“AFTER this our Lord shewed concerning Prayer. In which Shewing I see two conditions in our Lord’s signifying: one is rightfulness, another is sure trust. But yet oftentimes our trust is not full: for we are not sure that God heareth us, as we think because of our unworthiness, and because we feel right nought, (for we are as barren and dry oftentimes after our prayers as we were afore); and this, in our feeling our folly, is cause of our weakness. For thus have I felt in myself.

And all this brought our Lord suddenly to my mind, and shewed these words, and said: I am Ground of thy beseeching: first it is my will that thou have it; and after, I make thee to will it; and after, I make thee to beseech it and thou beseechest it. How should it then be that thou shouldst not have thy beseeching?”
(Ch. 41)

“Full glad and merry is our Lord of our prayer; and He looketh thereafter and He willeth to have it because with His grace He maketh us like to Himself in condition as we are in kind: and so is His blissful will. Therefore He saith thus: Pray inwardly, though thee thinketh it savour thee not: for it is profitable, though thou feel not, though thou see nought; yea, though thou think thou canst not. For in dryness and in barrenness, in sickness and in feebleness, then is thy prayer well-pleasant to me, though thee thinketh it savour thee nought but little. And so is all thy believing prayer in my sight. For the meed and the endless thanks that He will give us, therefor He is covetous to have us pray continually in His sight.” (Ch. 41)

“And also to prayer belongeth thanking. Thanking is a true inward knowing, with great reverence and lovely dread turning ourselves with all our mights unto the working that our good Lord stirreth us to, enjoying and thanking inwardly. And sometimes, for plenteousness it breaketh out with voice, and saith: Good Lord, I thank Thee! Blessed mayst Thou be! And sometime when the heart is dry and feeleth not, or else by temptation of our enemy,—then it is driven by reason and by grace to cry upon our Lord with voice, rehearing His blessed Passion and His great Goodness; and the virtue of our Lord’s word turneth into the soul and quickeneth the heart and entereth it by His grace into true working, and maketh it pray right blissfully. And truly to enjoy our Lord, it is a full blissful thanking in His sight.” (Ch. 41)

The True Understanding of Prayer

“OUR Lord God willeth that we have true understanding, and specially in three things that belong to our prayer. The first is: by whom and how that our prayer springeth. By whom, He sheweth when He saith: I am [the] Ground; and how, by His Goodness: for He saith first: It is my will. The second is: in what manner and how we should use our prayer; and that is that our will be turned unto the will of our Lord, enjoying: and so meaneth He when He saith: I make thee to will it. The third is that we should know the fruit and the end of our prayers: that is, that we be oned and like to our Lord in all things; and to this intent and for this end was all this lovely lesson shewed. And He will help us, and we shall make it so as He saith Himself;—Blessed may He be!” (Ch. 41)

“For prayer is a right understanding of that fulness of joy that is to come, with welllonging and sure trust. Failing of our bliss that we be kindly ordained to, maketh us to long; true understanding and love, with sweet mind in our Saviour, graciously maketh us to trust. And in these two workings our Lord beholdeth us continually: for it is our due part, and His Goodness may no less assign to us. Thus it belongeth to us to do our diligence; and when we have done it, then shall us yet think that [it] is nought,—and sooth it is. But if we do as we can, and ask, in truth, for mercy and grace, all that faileth us we shall find in Him. And thus signifieth He where He saith: I am Ground of thy beseeching. And thus in this blessed word, with the Shewing, I saw a full overcoming against all our weakness and all our doubtful dreads.”(Ch. 42)

Prayer Unites the Soul to God

“PRAYER oneth the soul to God. For though the soul be ever like to God in kind and substance, restored by grace, it is often unlike in condition, by sin on man’s part. Then is prayer a witness that the soul willeth as God willeth; and it comforteth the conscience and enableth man to grace. And thus He teacheth us to pray, and mightily to trust that we shall have it. For He beholdeth us in love and would make us partners of His good deed, and therefore He stirreth us to pray for that which it pleaseth him to do. For which prayer and good will, that we have of His gift, He will reward us and give us endless meed.” (Ch. 43)

“For when the soul is tempested, troubled, and left to itself by unrest, then it is time to pray, for to make itself pliable and obedient to God. (But the soul by no manner of prayer maketh God pliant to it: for He is ever alike in love.) And this I saw: that what time we see needs wherefor we pray, then our good Lord followeth us, helping our desire; and when we of His special grace plainly behold Him, seeing none other needs, then we follow Him and He draweth us unto Him by love. For I saw and felt that His marvellous and plentiful Goodness fulfilleth all our powers; and therewith I saw that His continuant working in all manner of things is done so goodly, so wisely, and so mightily, that it overpasseth all our imagining, and all that we can ween and think; and then we can do no more but behold Him, enjoying, with an high, mighty desire to be all oned unto Him,—centred to His dwelling,—and enjoy in His loving and delight in His goodness.” (Ch. 43)

Scripture Featured

(Translations used: Revised Standard Version [RSV-CE] )

(Romans 8:26)

“The Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words.”

(1 Thessalonians 5:16–18)

“Rejoice always, pray constantly, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.”

(Romans 12:12)

“Rejoice in your hope, be patient in tribulation, be constant in prayer.”

(Psalm 46:10)

“Be still, and know that I am God.”

Catechism of the Catholic Church

“Prayer is a vital and personal relationship with the living and true God. It is the living relationship of the children of God with their Father who is good beyond measure, with his Son Jesus Christ, and with the Holy Spirit.” (CCC 258)

“Every joy and suffering, every event and need can become the matter for thanksgiving which, sharing in that of Christ, should fill one’s whole life: ‘Give thanks in all circumstances.’” (CCC 2648)

“Prayer is the raising of one’s mind and heart to God or the requesting of good things from God. But when we pray, do we speak from the height of our pride and will, or ‘out of the depths’ of a humble and contrite heart? He who humbles himself will be exalted. Humility is the foundation of prayer.” (CCC 2559)

“The Holy Spirit, the artisan of God’s works, teaches us to pray in hope. Conversely, prayer nourishes hope.”(CCC 2657)

“Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all.” (CCC 2697)

“Contemplative prayer is silence, the ‘symbol of the world to come’ or ‘silent love.’ Words in this kind of prayer are not speeches; they are like kindling that feeds the fire of love. In this silence, unbearable to the ‘outer’ man, the Father speaks to us his incarnate Word, who suffered, died, and rose; in this silence the Spirit of adoption enables us to share in the prayer of Jesus.”(CCC 2717).

Reflection Questions for Prayer

1. Julian teaches that Christ is the Ground of our prayer, the One who begins every petition. How does this change the way you see your own prayer — especially in times of dryness or discouragement?
2. She reminds us that God is “full glad and merry” in our prayer, even when it feels barren. Where in your life do you need to trust that your hidden, ordinary prayers are truly pleasing to Him?
3. Julian links prayer with thanksgiving, even in trials. How can you let gratitude shape your daily prayer, so that even weakness and suffering become occasions for praise?

Closing Prayer

Lord Jesus Christ,
You who revealed to Julian that You are the Ground of our prayer,
stir within us the desire to seek You always.
When our hearts are dry or distracted,
remind us that You delight in our prayer.
When we feel weak, teach us to trust in Your strength.
Draw us into thanksgiving,
that every sigh and every song may rise to You in praise.
Unite us to Yourself in love,
until our prayer is fulfilled in the joy of seeing You face to face,
where all shall be well, and all manner of thing shall be well.

Amen.

St. Robert Bellarmine – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

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St. Robert Bellarmine – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: October 4, 1542, Montepulciano, Italy
Died: September 17, 1621, Rome, Italy
Full name: Roberto Francesco Romolo Bellarmino
Feast: 17 September; 13 May (General Roman Calendar, 1932–1969)
Place of burial: Rome, Italy, Chiesa di Sant’ Ignazio di Loyola, Rome, Italy

Dr. Matthew Bunson and Kris McGregor discussing St. Robert Bellarmine, a lesser-known but pivotal figure in the Catholic Church, especially during the Counter-Reformation. Known for his gentle demeanor, he was also a fierce defender of Catholic doctrine. Born in 1542 in Tuscany, he demonstrated early intellectual brilliance, mastering Greek as a Jesuit novice and quickly becoming an expert in theology.

St. Robert lived during a period of theological giants, including Ignatius of Loyola and John of Avila. Despite his father’s aspirations for him to rise to high rank, he chose the Jesuit path, ultimately becoming a cardinal. His deep knowledge and methodical approach made him an influential preacher and theologian, who articulated three key qualities for a preacher: zeal for God’s honor, wisdom, and eloquence.

His role in defending Catholic teachings, particularly against Protestantism, was remarkable. His most famous work, The Controversies, objectively analyzed Protestant doctrines and refuted them charitably. This earned him admiration and even the name “Bellarmist” for those who defended the Church’s teachings.

St. Robert’s humility was a hallmark of his character. He refused multiple papal opportunities, focusing instead on his responsibilities, including as Archbishop of Capua. His devotion to the Blessed Virgin Mary and his extensive writings, including spiritual works like The Art of Dying Well, reveal his deep piety.

Despite his intellectual prowess, St. Robert remained humble, caring for the poor and showing great respect to everyone, regardless of status. His humility, paired with his intellectual contributions, continues to serve as a model for Christian living.

Discerning Hearts Reflection Questions

How can I emulate St. Robert Bellarmine’s example of combining gentleness and humility with a passionate defense of the faith?
In what ways can I better use the intellectual and spiritual gifts God has given me to serve the Church and those around me?
How does St. Bellarmine’s humility in refusing higher positions inspire me to embrace humility in my own responsibilities and aspirations?
How can I, like St. Bellarmine, engage in discussions about faith and truth while maintaining a charitable and respectful attitude toward those with differing beliefs?
What role does devotion to the Blessed Virgin Mary play in my own spiritual life, and how can I deepen this devotion?
Am I living with an awareness of the “art of dying well,” as St. Bellarmine teaches, by reflecting on how I can prepare spiritually for my eventual encounter with God?
How can I grow in my ability to recognize Christ in the poor and respond to their needs with the same love and respect that St. Bellarmine showed?

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

From the General Audience on St. Robert Bellarmine:

“His preaching and his catechesis have that same character of essentiality which he had learned from his Ignatian education, entirely directed to concentrating the soul’s energies on the Lord Jesus intensely known, loved and imitated. In the writings of this man of governance one is clearly aware, despite the reserve behind which he conceals his sentiments, of the primacy he gives to Christ’s teaching.

St Bellarmine thus offers a model of prayer, the soul of every activity: a prayer that listens to the word of God, that is satisfied in contemplating his grandeur, that does not withdraw into self but is pleased to abandon itself to God.

A hallmark of Bellarmine’s spirituality is his vivid personal perception of God’s immense goodness. This is why our Saint truly felt he wasa beloved son of God. It was a source of great joy to him to pause in recollection, with serenity and simplicity, in prayer and in contemplation of God.

In his book De ascensione mentis in Deum — Elevation of the mind to God — composed in accordance with the plan of the Itinerarium [Journey of the mind into God] of St Bonaventure, he exclaims: “O soul, your example is God, infinite beauty, light without shadow, splendour that exceeds that of the moon and the sun. He raised his eyes to God in whom is found the archetypes of all things, and of whom, as from a source of infinite fertility, derives this almost infinite variety of things. For this reason you must conclude: whoever finds God finds everything, whoever loses God loses everything”.
In this text an echo of the famous contemplatio ad amorem obtineundum — contemplation in order to obtain love — of the Spiritual Exercises of St Ignatius of Loyola can be heard. Bellarmine, who lived in the lavish and often unhealthy society of the end of late 16th and early 17th centuries, drew from this contemplation practical applications and applied them to the situation of the Church of his time with a lively pastoral inspiration.

In his book De arte bene moriendi — the art of dying a good death — for example, he points out as a reliable norm for a good life and also for a good death regular and serious meditation that should account to God for one’s actions and one’s way of life, and seek not to accumulate riches on this earth but rather to live simply and charitably in such a way as to lay up treasure in Heaven.

In his book De gemitu columbae — the lament of the dove — in which the dove represents the Church, is a forceful appeal to all the clergy and faithful to undertake a personal and concrete reform of their own life in accordance with the teachings of Scripture and of the saints, among whom he mentions in particular St Gregory Nazianzus, St John Crysostom, St Jerome and St Augustine, as well as the great founders of religious orders, such as St Benedict, St Dominic and St Francis.

Bellarmine teaches with great clarity and with the example of his own life that there can be no true reform of the Church unless there is first our own personal reform and the conversion of our own heart.

Bellarmine found in the Spiritual Exercises of St Ignatius recommendations for communicating the profound beauty of the mysteries of faith, even to the simplest of people. He wrote: “If you have wisdom, may you understand that you have been created for the glory of God and for your eternal salvation. This is your goal, this is the centre of your soul, this the treasure of your heart. Therefore consider as truly good for you what leads you to your goal, and truly evil what causes you to miss it. The wise person must not seek felicitous or adverse events, wealth or poverty, health or sickness, honours or offences, life or death. They are good and desirable only if they contribute to the glory of God and to your eternal happiness, they are evil and to be avoided if they hinder it” (De ascensione mentis in Deum, grad. 1).”