The Two Standards: Christ or the Enemy – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.
Fr. Anthony Wieck and Kris McGregor explore a needed “paradigm shift”: move from self-congratulation to grateful partnership with God. Any fruit in ministry or marriage flows from prayerful union with the Lord, not from personal prowess. Comparison with others springs from insecurity; humiliations can become doorways to humility, much like Jesus’ foot-washing example that takes the lowest place. In preaching or service, the call is to be “convex”—pouring love outward—rather than self-monitoring how one is perceived.
They unpack St. Ignatius’ “Two Standards.” The enemy’s trajectory runs: sensuality (creature comforts and riches) → vanity (concern for image) → pride (self-exaltation), which binds the soul. Christ’s way inverts this: spiritual poverty and detachment → readiness to accept misunderstanding and insults → true humility, which grounds every virtue. Relationship precedes identity and mission; from intimacy with Jesus, we are sent to “help souls.” Practically, resist consumerist seduction through “downward mobility,” ask Our Lady to obtain the grace to be received under Christ’s standard, pray the Anima Christi, and make an examen: “Lord, show me where I cling to comfort, image, or self.” Open hands, open heart—let go, so God can fill.
Discerning Hearts Catholic Reflection Questions:
Where have I taken credit for good works instead of returning praise to God?
In what concrete ways can I deepen daily prayer so that my service flows from relationship with Jesus?
When do I compare myself with others, and what insecurity is driving that?
How have recent humiliations invited me to grow in humility rather than self-pity?
Where do creature comforts, spending, or possessions quietly govern my choices?
What practices of “downward mobility” could I adopt this week to foster detachment?
Do I subtly seek admiration for ministry or family sacrifices, and how can I redirect that desire to God?
When online or in conversation, do I slip into gossip or schadenfreude instead of interceding for the person?
Am I living “concave” (self-monitoring) or “convex” (self-giving) when I speak, teach, or post?
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.
The Journey Through the Dark Night – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher
Fr. Timothy Gallagher clarifies the difference between spiritual desolation and the “dark night” of St. John of the Cross. Spiritual desolation is the enemy’s discouraging pull away from prayer and hope; the right move is to resist it. The dark night, by contrast, is God’s painful but purifying gift within prayer that prepares a person for deeper union—first at the level of the senses, later at the level of the spirit, each with active cooperation on our part but primarily God’s work. Think “too much light” rather than darkness: the soul isn’t yet ready, so the brightness stings until it adjusts. Mother Teresa’s long interior darkness is presented as a classic dark night permitted for her sanctification and, in time, for others’ good. While “dark night” is often used broadly—as by Flannery O’Connor, Gerald May, John Paul II, and in popular speech—discerning its technical meaning requires using the term the way John of the Cross does.
Practically: everyone encounters spiritual desolation; not everyone is led into the dark night. Don’t be quick to label a rough patch a dark night; look for its context—usually a transition from more active prayer to a simpler, receptive communion. Doubts can mean very different things: some are part of ordinary faith, some are the enemy’s discouragement (reject them), and some arise amid a true dark night (endure them with guidance). Wise spiritual accompaniment helps a person tell these apart, just as St. Ignatius himself learned discernment over time. Our task is to be faithful—regular prayer, sacraments, spiritual reading, and steady self-gift—while God, the protagonist, gives growth and fruit in due season. Paths vary, as Therese’s “many flowers” image shows; our part is to keep showing up and let God lead.
Discerning Hearts Reflection Questions:
When have I felt discouragement in prayer, and did I treat it as an attack to resist or a grace to receive?
How is my current prayer more active effort or more quiet receptivity before God?
Do I have a wise spiritual guide to help me distinguish desolation from a true dark night?
Where do I notice “too much light” in prayer that feels painful because I’m not yet ready to receive it?
What simple, faithful practices (Mass, confession, Scripture, Rosary) anchor me when feelings fade?
Am I quick to label difficulties as a dark night instead of patiently discerning their source?
How is God inviting me to “make space” by letting go of attachments that dull my receptivity?
In seasons of dryness, do I keep showing up to pray out of love rather than consolations?
What desires for holiness arise in me when I ponder the saints, and how will I act on them this week?
Where do doubts in me come from—honest seeking, enemy discouragement, or purifying growth in prayer?
“The dark night, therefore, is an experience of infused contemplative prayer felt as painful because it is purifying; it prepares the person for greater union with God through higher states of infused contemplation. The difference between this purifying experience of prayer and the discouraging lies of spiritual desolation is evident. The first is a gift of God; the second is a trap of the enemy. By accepting the first, we grow; by rejecting the second, we grow.”
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
Exaltation of the Holy Cross – Building a Kingdom of Love with Msgr. John Esseff
Msgr. John Esseff reflects on the Feast of the Exaltation of the Holy Cross. He explains how, for the first centuries of Christianity, the cross was not the central symbol of the faith, since crucifixion was still a horrifying reality in the Roman world. Instead, the fish served as the identifying sign. Over time, the Church came to embrace the cross as the true sign of salvation, recognizing that Jesus’ death was not merely an execution but a free offering of His life. Msgr. Esseff vividly describes the brutality of scourging and crucifixion, noting the suffering Christ endured in body and spirit. Yet, the mystery of His death lies not only in the horror of the method but in His triumph over death itself. By laying down His life, Jesus revealed that the Father’s will—not human power—was the reason for His sacrifice.
Msgr. Esseff then connects the cross to baptism, teaching that in baptism we are joined to Christ’s suffering, death, and resurrection. Death no longer has mastery over the baptized, for we share in His victory. The cross, once a symbol of shame, becomes a sign of triumph and eternal life. Drawing on the Old Testament account of the bronze serpent raised by Moses, he highlights how Christ’s lifting up on the cross brings healing and redemption. The sign of the cross itself carries deep spiritual power in prayer, blessings, and daily life. For this reason, he encourages keeping a crucifix present in homes and reverencing it as the sign of our salvation, union with Christ, and assurance of eternal life.
Discerning Hearts Reflection Questions
How does understanding the brutality of crucifixion deepen my appreciation for Christ’s sacrifice on the cross?
In what ways does baptism connect me personally to Jesus’ suffering, death, and resurrection?
How do I experience freedom from the fear of death through Christ’s victory over it?
When I make the sign of the cross, do I truly recognize its power as a proclamation of redemption?
How can I allow my daily sufferings to be united with Christ’s passion for the sake of my salvation and the salvation of others?
Do I keep the cross present in my home and heart as a reminder of Christ’s triumph and my eternal destiny?
How does the image of the bronze serpent lifted up by Moses help me understand the meaning of Christ lifted on the cross?
In what ways am I called to witness to the cross publicly, even when it may cause discomfort or hesitation?
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.
St. John Chrysostom, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: 347 AD, Antioch, Turkey
Died: September 14, 407 AD, Comana Pontica
Dr. Matthew Bunson and Kris McGregor explore the ministry of St. John Chrysostom during his time as Archbishop of Constantinople. Known as “Golden Mouth” for his extraordinary preaching, John arrived in the imperial city with a reputation for holiness and reform. He refused pomp in his consecration and redirected wealth toward care for the poor. From the outset, he challenged the excesses of the court, the clergy, and the wealthy elite. His vision for Constantinople was a Christian city modeled on the New Testament, where all—slave, poor, and empress alike—were equal citizens with dignity before God. This radical call to renewal won him admiration from many but stirred resentment among powerful figures, particularly Empress Eudoxia, who saw his words as direct attacks on her lifestyle and influence.
John’s biblical mastery allowed him to present Scripture with clarity, making it both practical and deeply theological. He defended the divinity and humanity of Christ against heresies like Arianism, articulated the reality of Christ’s presence in the Eucharist, and laid out the Church’s early social teaching. His clashes with Eudoxia and rival bishops led to his exile and eventual death, yet his legacy endured. Declared a Doctor of the Church in 1568, Chrysostom stands as a model preacher and pastor who combined fidelity to Scripture with a fearless call to conversion. His life shows the cost of proclaiming truth in a culture of power and luxury, but also the enduring fruit of a ministry grounded in love for the poor and the Eucharist.
Discerning Hearts Reflection Questions
How does St. John Chrysostom’s commitment to caring for the poor challenge the way I use my own resources?
In what ways am I tempted by luxury or comfort at the expense of living the Gospel more fully?
How can I allow Scripture to become a “blueprint” for my daily choices, as Chrysostom encouraged his flock to do?
What does his courage in confronting corruption teach me about speaking truth in love, even when it is costly?
How does Chrysostom’s devotion to the Eucharist invite me to deepen my own reverence for Christ’s real presence?
Am I willing, like him, to endure misunderstanding or opposition for the sake of remaining faithful to Christ?
How can I contribute to building a “Christian city” in my family, parish, or community today?
“The Lord, his biographer explains, intervened with the illness at the right moment to enable John to follow his true vocation. In fact, he himself was later to write that were he to choose between the troubles of Church government and the tranquillity of monastic life, he would have preferred pastoral service a thousand times (cf. On the Priesthood, 6, 7): it was precisely to this that Chrysostom felt called.
It was here that he reached the crucial turning point in the story of his vocation: a full-time pastor of souls! Intimacy with the Word of God, cultivated in his years at the hermitage, had developed in him an irresistible urge to preach the Gospel, to give to others what he himself had received in his years of meditation. The missionary ideal thus launched him into pastoral care, his heart on fire.
Between 378 and 379, he returned to the city. He was ordained a deacon in 381 and a priest in 386, and became a famous preacher in his city’s churches. He preached homilies against the Arians, followed by homilies commemorating the Antiochean martyrs and other important liturgical celebrations: this was an important teaching of faith in Christ and also in the light of his Saints.
The year 387 was John’s “heroic year”, that of the so-called “revolt of the statues”. As a sign of protest against levied taxes, the people destroyed the Emperor’s statues. It was in those days of Lent and the fear of the Emperor’s impending reprisal that Chrysostom gave his 22 vibrant Homilies on the Statues, whose aim was to induce repentance and conversion. This was followed by a period of serene pastoral care (387-397).
Chrysostom is among the most prolific of the Fathers: 17 treatises, more than 700 authentic homilies, commentaries on Matthew and on Paul (Letters to the Romans, Corinthians, Ephesians and Hebrews) and 241 letters are extant. He was not a speculative theologian.
Nevertheless, he passed on the Church’s tradition and reliable doctrine in an age of theological controversies, sparked above all by Arianism or, in other words, the denial of Christ’s divinity. He is therefore a trustworthy witness of the dogmatic development achieved by the Church from the fourth to the fifth centuries.
His is a perfectly pastoral theology in which there is constant concern for consistency between thought expressed via words and existential experience. It is this in particular that forms the main theme of the splendid catecheses with which he prepared catechumens to receive Baptism.
On approaching death, he wrote that the value of the human being lies in “exact knowledge of true doctrine and in rectitude of life” (Letter from Exile). Both these things, knowledge of truth and rectitude of life, go hand in hand: knowledge has to be expressed in life. All his discourses aimed to develop in the faithful the use of intelligence, of true reason, in order to understand and to put into practice the moral and spiritual requirements of faith.”
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. John Chrysostom, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: 347 AD, Antioch, Turkey
Died: September 14, 407 AD, Comana Pontica
Dr. Matthew Bunson discusses St. John Chrysostom, one of the greatest Doctors of the Church, known as the “golden-mouthed” for his extraordinary eloquence. Born in Antioch in 347, he was raised by his devout mother Anthusa after his father’s early death. She instilled a deep love of the faith and guided him toward an exceptional education. Under the famous pagan teacher Libanius, John excelled in rhetoric and literature, becoming his most gifted pupil. Yet, instead of pursuing a brilliant secular career, John was drawn more fully into the Christian faith, combining his rhetorical brilliance with theology, prayer, and ascetic practice. His early years were marked by rigorous study, memorization of Scripture, fasting, and even periods of eremitical life, all of which prepared him for a greater mission within the Church.
Ordained a deacon in 381 and a priest in 386, John became renowned in Antioch for his powerful preaching, particularly during the “revolt of the statues” when his homilies helped the city avert imperial punishment. His fearless call for conversion and reform soon brought him to Constantinople as archbishop in 397. There, he rejected pomp, redirected Church wealth toward the poor, and spoke boldly against corruption, extravagance, and moral laxity, even at the imperial court. His pastoral vision, love for Scripture, and unflinching proclamation of truth made him both revered and controversial, setting the stage for his enduring legacy as one of the Church’s most luminous teachers.
Discerning Hearts Reflection Questions
How does St. John Chrysostom’s example challenge me to use my talents for God rather than for personal gain?
In what ways am I called to combine study, prayer, and action in my spiritual life?
How do I respond when the Gospel confronts the comforts or values of the culture around me?
What role has my family played in nurturing my faith, and how do I honor that gift?
Am I attentive to the poor and vulnerable in the way St. John Chrysostom urged his flock to be?
How might I cultivate both eloquence in speech and integrity in living the faith?
Do I embrace times of silence and sacrifice as preparation for God’s greater work in me?
How do I balance respect for authority with the courage to speak truth when it is needed?
This year is the 16th centenary of St John Chrysostom’s death (407-2007). It can be said that John of Antioch, nicknamed “Chrysostom”, that is, “golden-mouthed”, because of his eloquence, is also still alive today because of his works. An anonymous copyist left in writing that “they cross the whole globe like flashes of lightening”.
Chrysostom’s writings also enable us, as they did the faithful of his time whom his frequent exiles deprived of his presence, to live with his books, despite his absence. This is what he himself suggested in a letter when he was in exile (To Olympias, Letter 8, 45).
He was born in about the year 349 A.D. in Antioch, Syria (today Antakya in Southern Turkey). He carried out his priestly ministry there for about 11 years, until 397, when, appointed Bishop of Constantinople, he exercised his episcopal ministry in the capital of the Empire prior to his two exiles, which succeeded one close upon the other – in 403 and 407. Let us limit ourselves today to examining the years Chrysostom spent in Antioch.
He lost his father at a tender age and lived with Anthusa, his mother, who instilled in him exquisite human sensitivity and a deep Christian faith.
After completing his elementary and advanced studies crowned by courses in philosophy and rhetoric, he had as his teacher, Libanius, a pagan and the most famous rhetorician of that time. At his school John became the greatest orator of late Greek antiquity.
He was baptized in 368 and trained for the ecclesiastical life by Bishop Meletius, who instituted him as lector in 371. This event marked Chrysostom’s official entry into the ecclesiastical cursus. From 367 to 372, he attended the Asceterius, a sort of seminary in Antioch, together with a group of young men, some of whom later became Bishops, under the guidance of the exegete Diodore of Tarsus, who initiated John into the literal and grammatical exegesis characteristic of Antiochean tradition.
He then withdrew for four years to the hermits on the neighbouring Mount Silpius. He extended his retreat for a further two years, living alone in a cave under the guidance of an “old hermit”. In that period, he dedicated himself unreservedly to meditating on “the laws of Christ”, the Gospels and especially the Letters of Paul. Having fallen ill, he found it impossible to care for himself unaided, and therefore had to return to the Christian community in Antioch (cf. Palladius, Dialogue on the Life of St John Chrysostom, 5).”
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.
Introductory Rite and the Liturgy of the Word – The Way of Mystery with Deacon James Keating
Deacon James Keating reflects on how the Mass draws us into communion with Christ and one another. The introductory rites are not a mere formality but a spiritual transition, helping us shift focus from worldly concerns to God’s presence. The penitential rite then deepens this awareness by leading us to recognize our sins and our need for mercy, making us receptive to God’s healing love. He stresses that this moment should not be rushed—it is where we confront our unworthiness yet receive Christ’s invitation into holiness. From there, the Liturgy of the Word allows us to enter salvation history. A good way to prepare is by reading the Scriptures beforehand so that, when proclaimed, they resonate more deeply. While homilies play a role in guiding reflection, he reminds listeners that it is ultimately the Holy Spirit who makes God’s word personally transformative.
Deacon Keating confronts misconceptions about the Mass as entertainment. Unlike services built around spectacle, the Catholic liturgy centers on transformation, not distraction. Our interior disposition—through prayer and openness—determines how fully we receive Christ in the Eucharist. This transformation must bear fruit in fellowship. Keating notes that Protestant communities often model a strong sense of shared life, something Catholic parishes can grow in. True fellowship arises when the Eucharist overflows into charity and mutual support, not just private devotion. Staying after Mass, sharing faith conversations, and building community are ways to live out the mystery we receive. The Mass prepares us to hear Christ’s voice of love, to be healed, and to bring that love outward into culture through communion with others.
Discerning Hearts Reflection Questions
How do I allow the introductory rites of the Mass to help me shift from daily distractions into awareness of Christ’s presence?
When I pray the penitential rite, do I intentionally recall my sins and open myself to God’s mercy?
How can I prepare for Sunday Mass by spending time with the readings during the week?
Do I listen for the Holy Spirit speaking personally to me during the Liturgy of the Word, beyond what the homilist offers?
Am I seeking entertainment at Mass, or am I open to real transformation through prayer and the Eucharist?
What simple interior prayers can I bring before, during, and after Mass to invite Christ into my heart?
In what ways do I let the Eucharist overflow into charity and fellowship with those in my parish community?
How might I help create or participate in parish life beyond Mass to strengthen true Christian fellowship?
Do I see my parish as the beginning of heaven, even with its flaws, and delight in being with fellow Catholics?
How is Christ calling me through the Mass to bring His love and healing presence into my family, work, and culture?
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.
What Has God Elected to Us? – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.
Fr. Anthony Wieck and Kris McGregor continue exploring the second week of the Spiritual Exercises of St. Ignatius. This section has a twofold purpose: first, to grow in knowing, loving, and following Christ more deeply; second, to discern the personal call God has for each individual. St. Ignatius frames this through the “Call of the King,” where Jesus actively invites us to walk, labor, and even suffer alongside Him so that we may also share His joy. Unlike St. Dominic’s focus on the preaching Christ, St. Ignatius leaned on The Imitation of Christ and the lives of the saints, seeing them as models of intimacy with the Lord. The second week requires honest self-knowledge, letting go of self-centered desires, and learning to adopt Christ’s way over our own, even through darkness and sacrifice that leads to resurrection life.
There is a prayer response St. Ignatius proposes: offering oneself entirely to Christ the Eternal King in service and love, even to the point of embracing poverty or misunderstanding if that is the Lord’s will. This offering is not about personal heroism, but a grace-inspired response to God’s love. He stresses the importance of detachment, citing Aquinas: the soul is drawn closer to God as it is freed from worldly attachments. This prepares us for the “Two Standards” meditation, where St. Ignatius shows the contrast between following Christ’s banner or Satan’s. Jesus invites us to embrace suffering with Him, while the enemy tempts with control, comfort, and self-focus. Discernment is key: recognizing inspirations from God versus false promises. The exercises call us to reorder our lives so that Christ—not self—is at the center, living in freedom and generous service.
Discerning Hearts Catholic Reflection Questions:
How is Jesus personally inviting me to walk, labor, and even suffer with Him so as to share in His joy?
What attachments or self-centered desires am I being called to release in order to freely follow Christ?
In what ways do I see the “Call of the King” shaping my understanding of my vocation or state of life?
How do the lives of the saints inspire me without discouraging me, reminding me that their holiness was also a journey?
Where in my life am I tempted by the false “standard” of comfort, control, or worldly success instead of Christ’s way?
How can I more fully live the Copernican shift of making Christ, not myself, the center of my life?
What does it look like in my daily circumstances to respond generously to the Lord’s love with detachment and freedom?
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.
Embracing Consolation, Understanding Desolation – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher
Fr. Timothy Gallagher and Kris McGregor explore St. Ignatius of Loyola’s teaching on spiritual desolation, distinguishing between its spiritual and non-spiritual forms. Non-spiritual desolation arises from physical or emotional depletion—like fatigue, illness, or stress—which can influence one’s prayer life if not addressed. Examples include the mother losing sleep to care for a sick child or the priest exhausted after Holy Week. Such tiredness, embraced in love, can be holy but still requires recovery. St. Ignatius’ rules, however, focus specifically on spiritual desolation: heaviness of heart in the relationship with God, discouragement in prayer, or the sense of distance from the Lord. St. Teresa of Avila’s advice—“take care of the body for the love of God”—is highlighted, since physical well-being supports spiritual vitality and prevents the enemy from exploiting human weakness.
Spiritual desolation manifests: darkness of soul, disturbance, attraction to lesser distractions, agitation, loss of confidence, discouragement, absence of love, and the sense of being cut off from God. These movements are lies from the enemy, aiming to erode spiritual growth. The remedy is awareness, recognition of the falsehood, and decisive action—whether resisting distractions, choosing Scripture over the phone, or persevering in prayer. Consolation and desolation are direct opposites, not only in feelings but also in the thoughts they inspire. Consolation leads to hope, gratitude, and openness to God, while desolation brings doubts, lies, and withdrawal. The key is to act promptly before discouragement snowballs, trusting that small, courageous steps open the way for grace and renewed closeness with the Lord.
Discerning Hearts Reflection Questions:
When have I noticed spiritual desolation in my life, and how did I respond?
What signs help me distinguish spiritual desolation from ordinary emotional or physical fatigue?
How well do I “take care of the body for the love of God” through sleep, nutrition, exercise, and rest?
Where do I feel a pull toward “low and earthly things,” and what grace do I need to resist it?
When discouraging thoughts arise, do I name them as lies and counter them with truth in Christ?
What small, concrete step can I take today to pray when I least feel like praying?
How might I “make space for God” by limiting screens, noise, and constant input this week?
Which healthy human remedies (friendship, counseling, medical care, recreation) would support my spiritual life right now?
When consolation comes, do I form and follow through on good resolutions promptly?
When desolation comes, do I avoid making changes to my spiritual commitments?
“Rule 4 is the companion to rule 3 and describes its exact opposite: spiritual desolation. As in rule 3, Ignatius does not give a definition but rather a list of experiences of spiritual desolation. I have italicized each:
Fourth Rule. The fourth is of spiritual desolation. I call desolation all the contrary of the third rule, such asdarkness of soul, disturbance in it, movement to low and earthly things, disquiet from various agitations and temptations, moving to lack of confidence, without hope,without love, finding oneself totally slothful, tepid, sad and, as if separated from one’s Creator and Lord. For just as consolation is contrary to desolation, in the same way the thoughts that come from consolation are contrary to the thoughts that come from desolation.”
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
Special Encore: The Canonization of St. Teresa of Calcutta – Building a Kingdom of Love with Msgr. John Esseff
In this special encore, Msgr. Esseff reflects on his pilgrimage to Rome for the canonization of St. Teresa of Calcutta. He shares personal stories about the journey, the people he encountered, and the profound spiritual experiences he had during the trip.
In his retelling, he describes how 16 pilgrims, many with personal connections to Mother Teresa, made their way to Rome. He recalls the challenges of the journey, particularly the intense heat, and how enduring those difficulties brought a deeper connection to God’s love, much like Mother Teresa’s own life of sacrifice and how her legacy continues to touch people worldwide, with her humble and selfless love acting as a powerful witness.
The canonization itself was a profound moment, with Msgr. Esseff consecrating himself to the Blessed Virgin Mary, a devotion encouraged by both Mother Teresa and Pope John Paul II. He reflects on the universality of the event, with people of all races and backgrounds uniting in faith. This gathering was reminiscent of Pentecost, with a shared sense of joy, love, and the powerful presence of the Holy Spirit.
Discerning Hearts Reflection Questions
How does enduring physical or emotional suffering, like the heat during the canonization, bring you closer to God’s love?
In what ways does Mother Teresa’s life inspire you to reach out and touch others with God’s love?
How can Mary’s “emptiness” and total openness to God’s will influence your spiritual life and help you better serve others?
Have you ever received more from a spiritual journey or moment of prayer than you anticipated? How did it deepen your faith?
How does the universality of the Church, as witnessed during the canonization with people from all over the world, enhance your understanding of being part of the Body of Christ?
In what areas of your life can you surrender more fully to God, trusting in His strength to help you endure challenges?
How can you imitate Mary’s spirit of constant praise and openness to God’s will in your everyday actions?
Carrier of God’s Tender Love and Mercy
“Lord Jesus, merciful Face of the Father, you came to give us the Good News of the Father’s mercy and tenderness.
We thank you for the gift of our dearest Mother, Blessed Teresa of Calcutta, who will be canonized in this Jubilee Year of Mercy. You chose her to be your presence, your love and compassion to the brokenhearted, the unwanted, the abandoned and the dying. She responded wholeheartedly to your cry, ‘I Thirst,’ by the holiness of her life and humble works of love to the poorest of the poor.
We pray, through her intercession, for the grace to experience your merciful love and share it in our own families, communities and with all our suffering brothers and sisters. Help us to give our “hearts to love and hands to serve” after the example of Mother Teresa. Lord Jesus, bless every member of our family, our parish, our diocese, our country, especially those most in need, that we all may be transformed by your merciful love. Amen.”
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. Msgr. Esseff served as a retreat director and confessor to Saint Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the Missionaries of Charity. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical missions, a Catholic organization established by Pope St. John Paul II to bring the Good News to the world, especially to the poor. He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians, and other religious leaders.
The Paschal Mystery – The Way of Mystery with Deacon James Keating
Deacon James Keating and Kris McGregor explore how the Paschal Mystery and the Eucharistic liturgy are inseparably united. The Mass is not merely about attendance or obligation but about making oneself available to be taken into Christ’s life, death, and resurrection. True participation requires an interior openness—allowing Christ to shape our hearts and draw us into communion with both Him and others. Rather than reducing Mass to duty, fellowship, or a fleeting emotional experience, he invites listeners to see it as an intentional, interior response to the presence of God breaking into time.
Conversion is a gradual process. Everyone comes to the Eucharist at different stages of their spiritual journey, carrying joy, grief, or indifference. We need to bring our authentic state—whether delight or sorrow—before God, trusting that Christ works within those realities. Mass is both personal and communal: it reverences each individual’s encounter with Christ while drawing the community together in communion. Our identity flows from the Eucharist, where Christ gives us Himself and plants the seed of resurrection within us—a gift that sustains us through life, death, and into eternity.
Discerning Hearts Reflection Questions
How do I prepare my heart to be truly available to Christ when I go to Mass?
In what ways do I sometimes reduce the Eucharist to an obligation rather than an encounter with Christ?
Am I attentive to my interior disposition at Mass, or do I approach it on autopilot?
How open am I to letting Christ take me into His life, death, and resurrection during the liturgy?
Do I bring both my joys and sorrows honestly before God in the Eucharist?
How do I recognize and respect that others in the community may be at different points in their spiritual journey?
In what ways do I allow my emotions—or lack of them—to determine my participation at Mass?
Do I see the Mass as both a personal encounter with Christ and a communal act of worship?
How do I live out my Eucharistic identity in daily life beyond the church walls?
What steps can I take to deepen my intentional presence at the Eucharistic liturgy each week?
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.
