Holy teachers like Augustine, Ambrose, Gregory, Hilary, Isidore, John Chrysostom, John Damascene, Bernard, and other saintly Greek and Latin doctors have discoursed on prayer at great length. They have encouraged and described it, pointed out its necessity and value, explained the method, the dispositions which are required, and the impediments which stand in its way. In learned books, the glorious and venerable doctor, Brother Thomas Aquinas, and Albert, of the Order of Preachers, as well as William in his treatise on the virtues, have considered admirably and in a holy, devout, and beautiful manner that form of prayer in which the soul makes use of the members of the body to raise itself more devoutly to God. In this way the soul, in moving the body, is moved by it. At times it becomes rapt in ecstasy as was Saint Paul, or is caught up in a rapture of the spirit like the prophet David. Saint Dominic often prayed in this way, and it is fitting that we say something of his method.
Certainly many saints of both the Old and New Testament are known to have prayed like this at times. Such a method serves to enkindle devotion by the alternate action of soul upon body and body upon soul. Prayer of this kind would cause Saint Dominic to be bathed in tears, and would arouse the fervor of his holy will to such intensity that his bodily members could not be restrained from manifesting his devotion by certain signs. As a result, the spirit of the supplicant was sometimes raised up during its entreaties, petitions, and thanksgivings.
The following, then, are the special modes of prayer, besides those very devout and customary forms, which Saint Dominic used during the celebration of Mass and the praying of the psalmody. In choir or along the road, he was often seen lifted suddenly out of himself and raised up with God and the angels.
The First Way of Prayer
Saint Dominic’s first way of prayer was to humble himself before the altar as if Christ, signified by the altar, were truly and personally present and not in symbol alone. He would say with Judith: “O Lord, God, the prayer of the humble and the meek hath always pleased Thee [Judith 9:16]. “It was through humility that the Canaanite woman and the prodigal son obtained what they desired; as for me, “I am not worthy that Thou shouldst come under my roof” [Matt. 8:8] for “I have been humbled before you exceedingly, O Lord [Ps. 118:107].:
In this way our holy father, standing erect, bowed his head and humbly considering Christ, his Head, compared his lowliness with the excellence of Christ. He then gave himself completely in showing his veneration. The brethren were taught to do this whenever they passed before the humiliation of the Crucified One in order that Christ, so greatly humbled for us, might see us humbled before his majesty. And he commanded the friars to humble themselves in this way before the entire Trinity whenever they chanted solemnly: “Glory be to the Father, and to the Son, and to the Holy Spirit.” In this manner of profoundly inclining his head, as shown in the drawing, Saint Dominic began his prayer.
The text was taken from the book St. Dominic: Biographical Documents, edited by Fr. Francis C. Lehner, O.P. The chapter “The Nine Ways of Prayer of St. Dominic” was translated by Fr. Andrew Kolzow, O.P.
Letter 269 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor discuss a poignant letter written by St. Elizabeth of the Trinity to her sister, during a period when Elizabeth knew her death was near. Elizabeth, suffering from Addison’s disease, had hoped to die on Good Friday in imitation of Christ, but instead experienced a temporary healing that allowed her to continue her spiritual work. This period saw the creation of her most significant writings.
Elizabeth’s letter reflects deep spiritual insights and her acceptance of God’s will. She shares a profound vision of the Holy Trinity, describing how each Person of the Trinity interacts with and transforms the soul. The Father protects and empowers, the Son imprints divine beauty, and the Holy Spirit creates a musical harmony within the soul. She speaks of a unity of love that transcends earthly life, expressing a desire to be her sister’s angel after death and to continue their spiritual bond. This reflects the Catholic doctrine of the communion of saints, where those who have passed continue to intercede and care for the living.
Discerning Hearts Reflection Questions
Understanding the Trinity’s Role in Our Lives: How does Elizabeth of the Trinity’s description of each Person of the Holy Trinity deepen your understanding of their role in your spiritual life?
Surrender and Trust: In what ways can you cultivate a deeper surrender to God’s will, as Elizabeth did, especially in times of suffering and uncertainty?
Communion of Saints: How does Elizabeth’s view of the communion of saints inspire you to think differently about your connection with loved ones who have passed away?
Power of Silence and Prayer: What steps can you take to incorporate more silence and prayer into your daily routine to better experience God’s presence?
Experiencing God’s Love: Reflect on a time when you felt the overshadowing protection or empowering love of God, as described by Elizabeth, and how did it transform your perspective?
Unity and Love: How can you foster a greater sense of unity and love within your family or community, inspired by Elizabeth’s devotion to her sister and her vision of love within the Trinity?
Devotion to the Holy Trinity: What practical ways can you adopt Elizabeth’s devotion to the Holy Trinity in your personal spiritual practices?
Impact of Suffering: How can Elizabeth’s acceptance and understanding of her suffering help you reframe your own experiences of pain and hardship in light of God’s plan?
L 269
To her sister
[a toward the end of April 1906]
“Having loved those who were His own in the world,
He loved them to the end.”
Darling little sister,
I don’t know if the hour has come to pass from this world to my Father, for I am much better and the little saint of Beaune seems to want to cure me. But, you see, at times it seems to me that the Divine Eagle wants to swoop down on His little prey and carry her off to where He is: into dazzling light! You have always put your Sabeth’s happiness before your own, and I am sure that if I fly away, you will rejoice over my first meeting with Divine Beauty. When the veil is lifted, how happy I will be to disappear into the secret of His Face, and that is where I will spend my eternity, in the bosom of the Trinity that was already my dwelling place here below. Just think, my Guite! to contemplate in His light the splendors of the Divine Being, to search into all the depths of His mystery, to become one with Him whom we love, to sing unceasingly of His glory and His love, to be like Him because we see Him as He is! . . .
Little sister, I would be happy to go up above to be your Angel. How jealous I would be for the beauty of your soul that I have loved so much already here on earth! I leave you my devotion for the Three, to “Love.” Live within with Them in the heaven of your soul; the Father will overshadow you, placing something like a cloud between you and the things of this earth to keep you all His, He will communicate His power to you so you can love Him with a love as strong as death; the Word will imprint in your soul, as in a crystal, the image of His own beauty, so you may be pure with His purity, luminous with His light; the Holy Spirit will transform you into a mysterious lyre, which, in silence, beneath His divine touch, will produce a magnificent canticle to Love; then you will be “the praise of His glory” I dreamed of being on earth. You will take my place; I will be “Laudem Gloriae” before the throne of the Lamb, and you, “Laudem Gloriae” in the center of your soul; we will always be united, little sister. Always believe in Love. If you have to suffer, think that you are even more loved, and always sing in thanksgiving. He is so jealous for the beauty of your soul. . . . That is all He has in view. Teach the little ones to live in the sight of the Master. I would love for Sabeth to have my devotion to the Three. I will be at their first Communions, I will help you prepare them. Pray for me; I have offended my Master more than you think; but above all thank Him; say a Gloria every day. Forgive me for having often given you a bad example.
A Dieu, little sister, how I love you. . . . Perhaps I will go soon to be lost in the Furnace of love; whether in Heaven or on earth, we must live in Love to glorify Love!
Catez, Elizabeth of the Trinity. The Complete Works of Elizabeth of the Trinity volume 2: Letters from Carmel (pp. 264-265). ICS Publications. Kindle Edition.
We would like to thank Miriam Gutierrez for providing “the voice” of St. Elizabeth for this series
Anthony Lilles, S.T.D., has served the Church and assisted in the formation of clergy and seminarians since 1994. Before coming to St. Patrick’s, he served at seminaries and houses of formation in the Archdiocese of Denver and the Archdiocese of Los Angeles. The son of a California farmer, married with young adult children, holds a B.A. in theology from the Franciscan University of Steubenville with both the ecclesiastical licentiate and doctorate in spiritual theology from the Pontifical University of Saint Thomas Aquinas in Rome (the Angelicum). An expert in the writings of St. Elizabeth of the Trinity and the Carmelite Doctors of the Church, he co-founded the Avila Institute for Spiritual Formation and the High Calling Program for priestly vocations. He also founded the John Paul II Center for Contemplative Culture, which hosts symposiums, retreats, and conferences. In addition to his publications, he blogs at www.beginningtopray.com .
Episode 9 – The Liturgical Bridge to Mystery – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.
Dr. David Fagerberg and Kris McGregor discuss the sacred nature of liturgical spaces and the significance of liturgical practices. The physical church and its liturgical actions are consecrated, reflecting the life of the Trinity. Fagerberg references Abraham Heschel’s view on the sanctification of time, noting that spiritual living involves facing sacred moments rather than accumulating information.
Asceticism, involving self-discipline and purification of passions, is necessary for mystical union with God. Fagerberg describes this journey using stages: the active life (practical struggle against passions), the contemplative life (understanding the cosmos through divine revelation), and union with God (theology as participation in divine life).
The conversation also touches on the interconnectedness of these stages and how they reflect the order and harmony intended by God. Dr. Fagerberg uses metaphors and references to Eastern Christian thought to illustrate the spiritual transformation required for true liturgical participation and highlights the sacramental nature of marriage as a visible sign of Christ’s relationship with the Church and how liturgical worship restores our original capacity for holy sacrifice, leading us beyond the Edenic state into deeper union with God.
Here are some of the topics explored in this episode:
Praktike (purgation)
Physike (illumination)
Theologia (union with God)
From the discussion with Dr. Fagerberg:
“What’s the right relationship between our asceticism and liturgical mysticism?
I thought I would write a book on liturgical acestism and then write a book on liturgical mysticism, so I could find out, but I finished them both, and I’m not sure that I’m done with it yet. I liked the key you gave in our earlier conversation that I don’t need to try to come up with a liturgical bridge to asceticism. And then another liturgical bridge to mysticism, liturgy is the bridge between those two. So if I walk the bridge of liturgy, I’ll find on the east end and the west end, the north end and the south end of this bridge, both of them, I know that mysticism awaits us at the end of asceticism, as I understood it from the tradition. And in that book (On Liturgical Ascetism), I primarily dealt with Eastern and Orthodox material. I understand mysticism to be at the end of it because when it goes through these stages of praktike, physike, and theologia, in order to arrive theologia which union with God. Well, what better definition of mysticism do I need? Um, mysticism must surely have some requirements of us in efforts of us. Well, yeah. Mysticism assumes asceticism, asceticism assumes mysticism, but if the emphasis is on a different syllable, it seems like one of them starts with the efforts required. With askesis, training, discipline effort we arrive at the mystery and the other starts with the mystery, but acknowledges that the purgation and illumination will precede this unification. I think they’re related. And I’ve got a number of metaphors for the relationship, but I don’t think enough of them yet. And they’re not entirely happy.”
Discerning Hearts Reflection Questions
Significance of Sacred Spaces: How do the anointing and consecration of our churches enhance our understanding and appreciation of the Trinity’s presence in our worship spaces?
Sanctification of Time: Reflect on how we can prioritize facing sacred moments over accumulating information in our daily spiritual practices.
Relationship Between Asceticism and Mysticism: In what ways can practicing asceticism in our lives lead us towards a deeper mystical union with God?
Stages of Spiritual Life: How can we recognize and nurture the interconnected stages of active life, contemplative life, and union with God in our personal spiritual journey?
Role of Passions and Faculties: Consider how the proper ordering of our intellective, concupiscible, and irascible faculties can lead to a more harmonious and holy life.
Sacramental Nature of Marriage: How does understanding marriage as a sacrament reflecting Christ’s relationship with the Church influence our view of marital union and family life?
Restoration Through Liturgy: In what ways does participating in the liturgy restore our original capacity for holy sacrifice and deepen our relationship with God?
David W. Fagerberg is Professor in the Department of Theology at the University of Notre Dame. He holds masters degrees from Luther Northwestern Seminary, St. John’s University (Collegeville), Yale Divinity School, and Yale University. His Ph.D. is from Yale University in liturgical theology.
Fagerberg’s work has explored how the Church’s lex credendi (law of belief) is founded upon the Church’s lex orandi (law of prayer). This was expressed in Theologia Prima (Hillenbrand Books, 2003). He has integrated into this the Eastern Orthodox understanding of asceticism by considering its role in preparing the liturgical person. This was treated in On Liturgical Asceticism (Catholic University Press, 2013). And these two themes come together in Consecrating the World: On Mundane Liturgical Theology (Angelico Press, 2016).
Dimensions of the Examen Prayer – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher
Fr. Timothy Gallagher discusses the Examen prayer and the support structures that can enhance its practice. Exploring how the Examen, a spiritual exercise developed by St. Ignatius, benefits from being situated within a broader spiritual life, including elements such as spiritual direction, retreats, and communal prayer.
Fr. Gallagher shares personal anecdotes and insights, highlighting the importance of not practicing the Examen in isolation. He suggests finding spiritual companions, such as a spiritual director, prayer groups, or even within family settings, to make the Examen more sustainable and enriching. Practical examples include friends discussing their prayer experiences, couples praying together, and families sharing moments of gratitude around the dinner table.
The Examen should be part of a daily routine of diverse prayers, like Mass, the Liturgy of the Hours, or the Rosary. Developing a contemplative mindset through quiet, reflective activities can also support this practice. For those who might find journaling helpful, Fr. Gallagher encourages it as a way to deepen the prayer experience and track spiritual growth.
Discerning Hearts Reflection Questions
Putting on the New Self: How can you put away your old self and embrace your true identity in Christ?
Overcoming Fear: What fears are hindering you from living out your Christ-like identity, and how can you overcome them?
Living Unconditional Love: How can you practice unconditional love and avoid judgment towards those around you today?
Eucharistic Nourishment: How does receiving the Eucharist help you live out your identity in Christ more fully?
Role Models of Faith: Which saints or holy figures inspire you to live as your true self in Christ, and why?
Daily Christ-like Actions: What specific actions can you take today to reflect your identity in Christ in your thoughts, words, and deeds?
Trusting God’s Plan: How can you deepen your trust in God’s plan and find freedom from fear and doubt?
As outlined from the Spiritual Exercises of St. Ignatius of Loyola
(translated from the autograph by Fr. E. Mullan, S.J. 1909 in the public domain)
METHOD FOR MAKING THE GENERAL EXAMEN
It contains in it five Points.
First Point.The first Point is to give thanks to God our Lord for the benefits received. Second Point.The second, to ask grace to know our sins and cast them out. Third Point.The third, to ask account of our soul from the hour that we rose up to the present Examen, hour by hour, or period by period: and first as to thoughts, and then as to words, and then as to acts, in the same order as was mentioned in the Particular Examen. Fourth Point. The fourth, to ask pardon of God our Lord for the faults. Fifth Point.The fifth, to purpose amendment with His grace.
OUR FATHER.
Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius. Fr. Gallagher is featured on the EWTN series “Living the Discerning Life: The Spiritual Teachings of St. Ignatius of Loyola”. For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit his website: frtimothygallagher.org
What it Means to “Put on Christ” – Building a Kingdom of Love with Msgr. John Esseff
Msgr. John Esseff and Kris McGregor reflect on the spiritual teachings found in the fourth chapter of Ephesians. Msgr.Esseff draws parallels between the scripture and everyday experiences, such as children’s fascination with superheroes and their costumes, to illustrate the concept of putting on a new self in Christ and shedding our old, deceitful selves to embrace our true identity in Christ, as Paul encourages.
Elaborating on how this transformation involves embracing our divine nature and living out our true selves, which align with God’s design, he references biblical stories, such as the Israelites receiving manna in the desert and Jesus’ proclamation as the bread of life, to reinforce the idea that spiritual nourishment comes from God and that the Eucharist is a profound means of sustaining this new life in Christ.
They also touch on the role of fear and trust. Fear, Msgr. Esseff explains, is a constant threat that can prevent us from living fully as Christ in the world. Overcoming fear requires courage and trust in God. Monsignor Esseff underscores the importance of unconditional love and non-judgmental attitudes, especially towards family members, as a practical application of living out the Christ life.
From Ephesians 4:20 -24
22 Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts, 23 and be renewed in the spirit of your minds, 24 and put on the new nature, created after the likeness of God in true righteousness and holiness. – RCVCE
Discerning Hearts Reflection Questions
Putting on the New Self: How can you actively shed your old, deceitful self to embrace your true identity in Christ today?
Overcoming Fear: What specific fears are preventing you from fully living out your Christ-like identity, and how can you confront them with courage and trust?
Living Unconditional Love: In what ways can you practice unconditional love towards your family members and those around you, without judgment or criticism?
Eucharistic Nourishment: How does participating in the Eucharist help you sustain your commitment to living as Christ in your daily life?
Role Models of Faith: Which saints or holy figures inspire you to live out your divine identity, and how can you emulate their example in your own life?
Daily Christ-like Actions: What practical steps can you take today to ensure that your thoughts, words, and actions reflect your true self in Christ?
Trusting God’s Plan: How can you deepen your trust in God’s plan for your life, especially in times of uncertainty and fear?
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30, 1953, by the late Bishop William J. Hafey, D.D. at St. Peter’s Cathedral in Scranton, PA. Msgr. Esseff served a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the Missionaries of Charity around the world. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical Missions, a Catholic organization established by St. Pope John Paul II to bring the Good News to the world especially to the poor. Msgr. Esseff assisted the founders of the Institute for Priestly Formation and serves as a spiritual director for the Institute. He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians and other religious leaders around the world.
The Sacred Heart and Selfless Love – Building a Kingdom of Love with Msgr. John Esseff
Msgr. John Esseff reflects on the deep and transformative love of Jesus’ Sacred Heart. The invitation Jesus extends to unite our hearts with His, embracing love and its consequences, including suffering for the sake of others. Esseff explains that Jesus withholds certain material blessings if they hinder spiritual growth, aiming to cure self-centeredness and foster divine love.
True love involves giving selflessly, reflecting God’s eternal love, using examples like St. Francis of Assisi and the Virgin Mary, who embody this divine love.
Discerning Hearts Reflection Questions
Union with Jesus’ Sacred Heart: How can I deepen my union with the Sacred Heart of Jesus and embrace the love and suffering that comes with it?
Spiritual Blessings over Material Goods: In what ways might I be overly focused on material blessings, and how can I shift my focus to seek spiritual blessings instead?
Overcoming Self-Centeredness: What self-centered tendencies do I need to overcome to truly live out divine love and serve others?
Embracing Suffering for Love: How can I accept and embrace suffering as a way to grow in love and align myself more closely with Jesus’ heart?
Following the Example of Saints: How can I follow the example of saints like St. Francis and the Virgin Mary in living out a life of selfless, divine love?
Seeking Mary’s Guidance: How can I turn to Mary for guidance in understanding and embodying the heart and love of Jesus in my daily life?
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30, 1953, by the late Bishop William J. Hafey, D.D. at St. Peter’s Cathedral in Scranton, PA. Msgr. Esseff served a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the Missionaries of Charity around the world. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical Missions, a Catholic organization established by St. Pope John Paul II to bring the Good News to the world especially to the poor. Msgr. Esseff assisted the founders of the Institute for Priestly Formation and serves as a spiritual director for the Institute. He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians and other religious leaders around the world.
Letter 224 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles
Dr. Anthony Lilles and Kris McGregor discuss a letter from St. Elizabeth of the Trinity on the challenging subject of death and how true spirituality must address it. Elizabeth’s reflections offer comfort and guidance to Madame Angels, who is facing an operation and fears death.
Elizabeth encourages her friend to trust in God and abandon her fears. She reassures her that death is merely a transition to eternal life and emphasizes God’s mercy and love. Elizabeth’s profound insights show us that fear does not come from God, who is the Prince of Peace, and she advises turning to God in times of fear and anxiety. She advises in making room for God in our lives through small acts of renunciation and focusing on love. By increasing God’s presence in our soul every day, we gain confidence to face His infinite holiness.
Discerning Hearts Reflection Questions
Understanding Death in Spirituality: How does St. Elizabeth of the Trinity’s view of death challenge or deepen your understanding of spirituality?
Embracing Suffering and Fear: How can you apply Elizabeth’s counsel on fear and suffering to your own life’s challenges?
Confidence in God’s Mercy: What practical steps can you take to increase your confidence in God’s immense love and mercy?
Renunciation and Space for God: In what ways can you practice renunciation to create more space for God in your daily life?
Living by Love: How does Elizabeth’s teaching on living by love despite failures influence your approach to personal holiness?
Union with God’s Will: What actions can you take to align your will more closely with God’s will, as described by Elizabeth?
Role of Peace in Spiritual Growth: How does Elizabeth’s emphasis on peace as a pathway to God impact your spiritual practices and mindset?
Impact of External Influences: How do external influences distract you from focusing on Jesus, and how can you counteract them?
Facing Life’s Final Journey: Reflect on Elizabeth’s serene depiction of death; how does this perspective shape your view of the end of life?
Role of Spiritual Exercises: What spiritual exercises can you adopt to help increase God’s presence in your soul every day?
L 224
To Madame Angels
[a little before March 8, 1905]
J. M. + J. T.
“Abandonment is the delicious fruit of love”
Very dear Madame,
Before entering the great silence of Lent, our Reverend Mother is allowing me to tell you how much my dear community and I are praying for you. I can understand what apprehensions you must feel in facing an operation; I am asking God to ease them, to calm them Himself. The holy Apostle Paul says that “He works all things according to the counsel of His will,” thus we must receive everything as coming directly from that divine hand of our Father who loves us and who, through all trials, pursues His goal, “to unite us more closely to Himself.” Dear Madame, launch your soul on the waves of confidence and abandonment, and remember that anything that troubles it or throws it into fear does not come from God, for He is the Prince of Peace and He promises that peace “to those of good will.” When you are afraid you have abused His graces, as you say, that is the time to redouble your confidence, for, as the Apostle says, “where sin abounds, grace abounds all the more,” and farther on, “I boast of my weaknesses, for then the power of Jesus Christ dwells in me.” “Our God is rich in mercy because of His immense love.” So do not fear the hour we must all pass through. Death, dear Madame, is the sleep of the child resting on the heart of its mother. At last the night of exile will have fled forever, and we will enter into possession of the inheritance of the saints in light. Saint John of the Cross says we will be judged in love. That corresponds well with the thinking of Our Lord, who said to Mary Magdalene: “Many sins have been forgiven her because she has loved much.” I often think I will have a very long purgatory, for much will be asked of the one who has received much and He has been so overwhelmingly generous to His little bride, but she abandons herself to His love and sings the hymn of His mercies while still on earth! Dear Madame, if we made God increase in our soul every day, think what confidence that would give us to appear one day before His infinite holiness! I think you have found the secret and that it is indeed that we arrive at this divine goal through renunciation: by that means we die to self in order to leave all the room to God. Do you remember that beautiful passage from the Gospel according to Saint John where Our Lord says to Nicodemus: “Truly I say to you, if one is not born anew, one cannot see the kingdom of God”? Let us therefore renew ourselves in the interior of our soul, “let us strip off the old and clothe ourselves anew, in the image of Him who created him” (Saint Paul). That is done gently and simply, by separating ourselves from all that is not God. Then the soul no longer has any fears or desires, its will is entirely lost in the will of God, and since this is what creates union, it can cry out: “I live no longer I, but Christ lives in me.” Let us pray much for each other during this holy time of Lent; let us retire to the desert with our Master and ask Him to teach us to live by His life.
I saw Mama, Marguerite, and her dear little Sabeth; it was the last parlor visit until Easter, they find that very long. I know Marie-Louise is also expecting a little angel and I recommend her particularly to God. Remember me to your dear ones. I am writing a little note in reply to Monsieur le Chanoine2 and, as a poor Carmelite, I am being so bold as to entrust it to you to deliver to him whenever you have a chance; I hope that is not being indiscreet. A Dieu, dear Madame, courage and confidence, I kiss you as I love you.
Catez, Elizabeth of the Trinity. The Complete Works of Elizabeth of the Trinity volume 2: Letters from Carmel (pp. 192-194). ICS Publications. Kindle Edition.
We would like to thank Miriam Gutierrez for providing “the voice” of St. Elizabeth for this series
Anthony Lilles, S.T.D., has served the Church and assisted in the formation of clergy and seminarians since 1994. Before coming to St. Patrick’s, he served at seminaries and houses of formation in the Archdiocese of Denver and the Archdiocese of Los Angeles. The son of a California farmer, married with young adult children, holds a B.A. in theology from the Franciscan University of Steubenville with both the ecclesiastical licentiate and doctorate in spiritual theology from the Pontifical University of Saint Thomas Aquinas in Rome (the Angelicum). An expert in the writings of St. Elizabeth of the Trinity and the Carmelite Doctors of the Church, he co-founded the Avila Institute for Spiritual Formation and the High Calling Program for priestly vocations. He also founded the John Paul II Center for Contemplative Culture, which hosts symposiums, retreats, and conferences. In addition to his publications, he blogs at www.beginningtopray.com .
Episode 8 – The Life of Mystagogy – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.
Dr. David Fagerberg and Kris McGregor explore the profound connections between liturgy, sacrifice, and the layperson’s role in the Catholic Church. Liturgy begins with personal preparation and participation. The sacrifice in the liturgical context is about offering oneself to God rather than merely giving something up. They highlight the significant role of the laity, who possess an “interior priesthood” that complements the ordained priesthood, and caution against practices that blur the distinct roles of clergy and laity, which can undermine the true value of lay participation.
In understanding one’s baptismal identity for full liturgical participation, it calls for better catechesis and mystagogical formation. Sacred and profane are complementary aspects of God’s world, with sacred moments and places offering a perspective that helps believers recognize the holiness in everyday life. True evangelization involves deepening the baptized Christians’ understanding and living out of their faith, fostering continuous personal transformation. The liturgical rhythm provides structure and coherence to life, enabling believers to integrate the sacred with the profane meaningfully.
Here are some of the topics explored in this episode:
What is it to live the liturgy?
What occurs at our baptism?
What is our role true role in the liturgical celebration?
What is the nature of “mystagogy?”
From the discussion with Dr. Fagerberg:
“Liturgy is doing the world the way it was meant to be done, but I can’t do it the way it was meant to be done unless I know what I am supposed to be doing. And unless I know what God wants me to be doing, and unless I know what God intends for the world. So I have to spend some time with the blueprint drawer, with the architect, with the designer. I don’t know how this family should operate, or this marriage should operate, or this justice in society should operate unless they spend some time with the source of love and the source of justice and the source of life. So we go into the sacred in order to inhale, so that we can conduct our sacramental, ascetical, and mystical life. I live this life seven days in the world before Icome into the sacred on the eighth day, then I take a step up into heaven, so that I can see heaven around me.”
Discerning Hearts Reflection Questions
Understanding Perichoresis: How does the concept of perichoresis deepen your understanding of the Trinity and its relationship within itself?
Embracing Kenosis: In what ways can you practice kenosis, or self-emptying, in your own life to better follow Christ’s example?
Participating in Synergy: How can you better cooperate with God’s grace in your daily activities, seeing it as a divine dance where God leads?
Liturgy as Transformation: How does viewing liturgy as a transformative encounter rather than just a ritual change your approach to worship?
Universal Call to Holiness: Reflect on your vocation as a baptized Christian. How can you live out your call to holiness in your current state of life?
Offering Spiritual Sacrifice: What aspects of your daily life can be offered as a spiritual sacrifice to God?
Priesthood of All Believers: How do you understand your role in the priesthood of all believers, and how can you actively participate in this communal priesthood?
Continuous Conversion: In what ways can you embrace a continual process of conversion to deepen your union with God through the liturgy and sacraments?
David W. Fagerberg is Professor in the Department of Theology at the University of Notre Dame. He holds masters degrees from Luther Northwestern Seminary, St. John’s University (Collegeville), Yale Divinity School, and Yale University. His Ph.D. is from Yale University in liturgical theology.
Fagerberg’s work has explored how the Church’s lex credendi (law of belief) is founded upon the Church’s lex orandi (law of prayer). This was expressed in Theologia Prima (Hillenbrand Books, 2003). He has integrated into this the Eastern Orthodox understanding of asceticism by considering its role in preparing the liturgical person. This was treated in On Liturgical Asceticism (Catholic University Press, 2013). And these two themes come together in Consecrating the World: On Mundane Liturgical Theology (Angelico Press, 2016).
St. Peter Chrysologus – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson
Born: 406 AD, Imola, Italy
Died: July 31, 450 AD
Dr. Matthew Bunson and Kris McGregor discuss St. Peter Chrysologus, a Doctor of the Church known as the “Doctor of Homilies” due to his exceptional preaching skills. Chrysologus, who lived from around 380 to 450 AD, was noted for his brief, clear, and impactful homilies that conveyed deep theological truths concisely to avoid boring his congregation. His teachings emphasized prayer, fasting, and mercy, which he believed were interdependent and vital for a steadfast faith and virtuous life.
Declared a Doctor of the Church in 1729 by Pope Benedict XIII, Chrysologus was honored during a period of rationalism and skepticism in Europe. His ability to distill complex theological concepts into accessible and inspiring messages made him an essential figure during the Enlightenment. Despite the turmoil of his era, including the fall of the Western Roman Empire and the rise of various heresies like Arianism and Monophysitism, Chrysologus remained a steadfast defender of orthodox Christian doctrine.
Chrysologus’s significant influence is highlighted by his relationship with Pope Leo the Great and his response to the heretic Eutyches, which emphasized papal primacy and the importance of unity in the Church. His eloquence and gentle nature, combined with his theological depth, made his homilies resonate deeply with his congregation and contributed to his lasting legacy in the Church. The podcast underscores the relevance of Chrysologus’s teachings in today’s context of social and religious challenges, encouraging listeners to draw inspiration from his life and work.
Discerning Hearts Reflection Questions
Understanding the Impact of Brevity in Homilies: How can the example of St. Peter Chrysologus’s concise and clear homilies inspire contemporary preachers to communicate more effectively?
Emulating the Zeal for Truth: In what ways can we, as modern Catholics, emulate St. Peter Chrysologus’s zeal for defending and teaching the true faith amidst today’s skepticism and rationalism?
Integrating Prayer, Fasting, and Mercy: How can we incorporate St. Peter Chrysologus’s teaching on the interdependence of prayer, fasting, and mercy into our daily spiritual practices?
Importance of Papal Primacy: Why is understanding and respecting papal primacy, as emphasized by St. Peter Chrysologus, important for maintaining unity and orthodoxy in the Church today?
Living the Faith Through Action: Reflect on a specific way you can live out your faith in action, following the example of St. Peter Chrysologus’s life and teachings.
Addressing Modern Heresies: What are some modern-day heresies or false teachings that the Church faces, and how can we effectively respond to them using the wisdom of St. Peter Chrysologus?
Importance of Holiness in Relationships: How does the relationship between St. Peter Chrysologus and other Church leaders like Pope Leo the Great illustrate the importance of fostering holy and supportive relationships within the Church community?
Lessons from Historical Context: How can the historical context of St. Peter Chrysologus’s time help us understand and address the challenges facing the Church in our current era?
Role of Homilies in Worship: Why is it crucial for homilies to be integrated within the context of worship and liturgy, as St. Peter Chrysologus exemplified?
Personal Spiritual Growth: Reflect on a recent homily that deeply moved you. How did it inspire your spiritual growth, and how can you seek to apply its message in your life?
For more on St. Peter Chrysologus and his teachings
“Peter was born in Imola, where Cornelius, bishop of Roman Catholic Diocese of Imola, baptized him, educated him, and ordained him a deacon. He was made an archdeacon through the influence of Emperor Valentinian III. Pope Sixtus III appointed Peter as Bishop of Ravenna (or perhaps archbishop) circa 433, apparently rejecting the candidate whom the people of the city ofRavenna elected. The traditional account, as recorded in the Roman Breviary, is that Sixtus had a vision of Pope Saint Peter the Apostle and Saint Apollinaris of Ravenna, the first bishop of that see, who showed Sixtus a young man, the next Bishop of Ravenna. When a group from Ravenna arrived, including Cornelius and his archdeacon Peter from Imola, Sixtus recognized Peter as the young man in his vision and consecrated him as a bishop.
People knew Saint Peter Chrysologus, the Doctor of Homilies, for his short but inspired talks; he supposedly feared boring his audience. His piety and zeal won universal admiration. After hearing oratory of his first homily as bishop, Roman Empress Galla Placidia supposedly gave him the surname Chrysologus, meaning “golden-worded.” Empress Galla Placidia patronized many of projects of Bishop Saint Peter.
In his extant homilies, bishop Peter explained Biblical texts briefly and concisely. He also condemned Arianism and Monophysitism as heresies and explained beautifully the Apostles’ Creed, the mystery of the Incarnation, and other topics in simple and clear language. He dedicated a series of homilies to Saint John the Baptist and the Blessed Virgin Mary. Peter advocated daily reception of Eucharist. He urged his listeners to confide in the forgiveness offered through Christ. He shared the confidence of Saint Pope Leo I the Great (440-461), another doctor of the Church.
A synod held in Constantinople in 448 condemned Eutyches for Monophysitism; Eutyches then appealed to Saint Peter Chrysologus but failed in his endeavour to win the support of the Bishop. The Acts of the Council of Chalcedon(451) preserves the text of letter of Saint Peter Chrysologus in response to Eutyches; Peter admonishes Eutyches to accept the ruling of the synod and to give obedience to the Bishop of Rome as the successor of Saint Peter.
Archbishop Felix of Ravenna in the early eighth century collected and preserved 176 of his homilies. Various authors edited and translated these works into numerous languages.
Death and veneration
St Peter died circa or after 450 during a visit to Imola, the town of his birth. Older reference books say he died on 2 December, but a more recent interpretation of the ninth-century “Liber Pontificalis Ecclesiae Ravennatis” indicated that he died on 31 July. When in 1729 he was declared a Doctor of the Church, his feast day, not already included in the Tridentine Calendar, was inserted in the Roman Catholic calendar of saints for celebration on 4 December. In 1969 his feast was moved to 30 July, as close as possible to the day of his death, 31 July, the feast day of Saint Ignatius of Loyola.”
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.
Steps to Spiritual Renewal – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher
Fr. Timothy Gallagher and Kris McGregor discuss the ongoing nature and deep spiritual benefits of the Ignatian Examen. Fr. Gallagher explains that the Examen is a lifelong practice as God continually works in our lives. The Examen consists of five steps: gratitude, petition, review, forgiveness, and renewal. Gallagher emphasizes the importance of each step but notes that one should not rush through them. Instead, if a particular step, such as gratitude, resonates deeply on a given day, one should linger there.
He shares a personal story about how incorporating visits to a church during his walks helped alleviate feelings of loneliness during his solitary writing period. This practice of daily spiritual awareness led him to a deeper understanding of God’s guidance.
Gallagher also addresses practical concerns, such as managing time within the Examen and the necessity of transitioning into and out of prayer. He emphasizes the importance of a brief moment of reflection before starting the Examen, suggesting that considering how God lovingly looks upon us can significantly enhance the prayer experience. Gallagher concludes by highlighting that this relational approach makes prayer more fruitful and aligned with our human need for preparation and transition in all significant activities.
Discerning Hearts Reflection Questions
Continuous Spiritual Growth How does the idea of the examine being an ongoing process of spiritual progress resonate with your own spiritual journey?
Forward-Looking Reflection What insights or patterns have you discovered through looking back on your day that could guide your actions for the next day?
Spiritual Consolation Can you recall a moment of spiritual consolation from your day, and how can you incorporate similar moments into your routine?
Discouragement and Desolation How do you recognize and respond to feelings of spiritual desolation or discouragement in your daily life?
Personalized Examine Practice In what ways might you adapt the steps of the examine to better fit your personal prayer life and spiritual needs?
Importance of Transitions in Prayer How can you incorporate transitional moments into your prayer routine to better enter and exit times of deep spiritual reflection?
Encountering God’s Gaze How do you perceive God’s gaze upon you when you begin your prayer, and what impact does this have on your spiritual experience?
Ignatian Discernment of Spirits How can the practice of being aware, understanding, and taking action in discernment enhance your daily decisions and long-term spiritual growth?
As outlined from the Spiritual Exercises of St. Ignatius of Loyola
(translated from the autograph by Fr. E. Mullan, S.J. 1909 in the public domain)
METHOD FOR MAKING THE GENERAL EXAMEN
It contains in it five Points.
First Point.The first Point is to give thanks to God our Lord for the benefits received. Second Point.The second, to ask grace to know our sins and cast them out. Third Point.The third, to ask account of our soul from the hour that we rose up to the present Examen, hour by hour, or period by period: and first as to thoughts, and then as to words, and then as to acts, in the same order as was mentioned in the Particular Examen. Fourth Point. The fourth, to ask pardon of God our Lord for the faults. Fifth Point.The fifth, to purpose amendment with His grace.
OUR FATHER.
Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius. Fr. Gallagher is featured on the EWTN series “Living the Discerning Life: The Spiritual Teachings of St. Ignatius of Loyola”. For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit his website: frtimothygallagher.org
Holy teachers like Augustine, Ambrose, Gregory, Hilary, Isidore, John Chrysostom, John Damascene, Bernard, and other saintly Greek and Latin doctors have discoursed on prayer at great length. They have encouraged and described it, pointed out its necessity and value, explained the method, the dispositions which are required, and the impediments which stand in its way. In learned books, the glorious and venerable doctor, Brother Thomas Aquinas, and Albert, of the Order of Preachers, as well as William in his treatise on the virtues, have considered admirably and in a holy, devout, and beautiful manner that form of prayer in which the soul makes use of the members of the body to raise itself more devoutly to God. In this way the soul, in moving the body, is moved by it. At times it becomes rapt in ecstasy as was Saint Paul, or is caught up in a rapture of the spirit like the prophet David. Saint Dominic often prayed in this way, and it is fitting that we say something of his method.
Saint Dominic’s first way of prayer was to humble himself before the altar as if Christ, signified by the altar, were truly and personally present and not in symbol alone. He would say with Judith: “O Lord, God, the prayer of the humble and the meek hath always pleased Thee [Judith 9:16]. “It was through humility that the Canaanite woman and the prodigal son obtained what they desired; as for me, “I am not worthy that Thou shouldst come under my roof” [Matt. 8:8] for “I have been humbled before you exceedingly, O Lord [Ps. 118:107].:
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