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PSM4 – The Form of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast

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Episode 4 – The Form of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.

Dr. David Fagerberg and Kris McGregor explore the theme of holiness through the lives of prominent Catholic figures such as Mother Teresa, Dorothy Day, Fulton Sheen, and John Paul II. These individuals, despite their different paths and actions, shared a common foundation in their daily practice of adoration and sacramental life: the importance of receiving spiritual nourishment to give to others.

Dr. Fagerberg discusses the necessity of balancing active service with liturgical life, comparing it to the need to inhale before exhaling. This balance ensures that service is rooted in a communion with Christ rather than being mere social work. The conversation delves into the concept of genuine worship, emphasizing that true worship should be directed towards God, not the actions or movements themselves.

The dangers of ego in spirituality, noting that true prayer involves listening to Christ rather than merely talking about oneself. The significance of the Psalms in Christian prayer is highlighted, as they represent a dialogue between God and Christ. The importance of liturgy in shaping spiritual life, not as an expression of personal feelings, but as a way to conform to God’s will. Liturgy is described as a formative process that aligns believers with the divine order, likened to a mask that eventually shapes the wearer’s face to fit it.

Dr. Fagerberg touches on the distinction between dulia (reverence to saints and holy places) and latria (worship due to God alone), cautioning against idolatry. The podcast concludes with reflections on the transformative power of liturgy in leading to deification, allowing believers to see and interact with the world through the light of divine grace.

Here are some of the topics explored in this episode:

The experience of lukewarm prayer.
The nature of humility and worship.
What is the form of liturgy?
What is Dulia and Latria?
Liturgy comes from whom we are worshipping.

From the discussion with Dr. Fagerberg:

“The odd thing is that we can sometimes be proud of our humility and our self knowledge which makes us more vainglorious I have a couple of lines that I’m proud of having written, and this is one of them. So long as there is this old Adam ego humility will feel like humiliation. And if you wake up in the morning with a Christian smile and say, dear God, I’d like to become more humble today. He’ll accommodate you. There will be humiliations. Oh, I didn’t mean to say that. Oh, I meant to hold my tongue. Oh, I’m not even, I’m going to fact like it’s humiliating. Yes. That’s what it is to carry these crosses to be nailed with Jesus to the cross is for you to die to yourself, to your seam. This isn’t ego like healthy your strength. This is like me for as myself second, or there’s anything left. I’ll take it. This is a, God is my servant. Rather than me being his servant.”

More taken from the discussion:

“It’s not as if God is changing so rapidly, that new material has to be inserted into the liturgy. Just to keep up with him. If the liturgy were totally or even significantly culturally dependent, then we could say that it would need continual revision for, with a changing material. The form would have to be different too, but liturgy is not an expression of how people see things. Rather it proposes instead how God sees all people.”

And still more:

“They are Dulia and Latria. Dulia means a homage or reverence or respect you pay dulia to distinguished persons, or even places. The Archangel Gabriel gets dulia. Saint Augustin gets dulia. Mother Theresa gets dulia. The grotto at Notre Dame gets dulia. Lartia is different from dulia. And I don’t know if I can give it a single English word. So instead I’ll give it a description. Latria is what we give God. And only God, because he is God, you can give dulia to the emperor, but you must give latria to God. And you ought not to give latria to the emperor because that would be giving latria to something other than God, to an image of God, to something lesser than God, which in Greek was the word eídolo. And that’s where the word idolatry comes from idos lateria is giving latria to something other than God.”

Discerning Hearts Reflection Questions

The Role of Adoration in Daily Life: How can we integrate daily adoration into our routine to ensure that our actions are inspired and sustained by our relationship with Christ?
Balancing Service and Worship: In what ways can we ensure that our charitable actions are rooted in our communion with Christ rather than mere social work?
Self-Knowledge and Humility: How can we cultivate true humility and self-knowledge in our spiritual journey, avoiding the trap of becoming proud of our humility?
Understanding Worship and Worth-ship: What does it mean to truly worship God and give Him worth-ship in our daily lives?
The Importance of Liturgy: How does participating in liturgy shape our understanding of God and our relationship with Him?
Conforming to Christ’s Liturgy: In what ways can our worship and daily life reflect Christ’s liturgy before the Father?
Idolatry and True Worship: How can we avoid idolatry by ensuring that our ultimate concern and worship are directed solely to God?
Formative Power of Liturgy: How can we allow the liturgy to form us into the people God calls us to be?
Seeing the World with New Eyes: How does our participation in the liturgy help us to see the world through the eyes of faith and respond accordingly?
Prioritizing Greater Goods: How can we discern and prioritize greater goods in our life, continually moving closer to God’s ultimate good?

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

David W. Fagerberg is Professor in the Department of Theology at the University of Notre Dame. He holds masters degrees from Luther Northwestern Seminary, St. John’s University (Collegeville), Yale Divinity School, and Yale University. His Ph.D. is from Yale University in liturgical theology.

Fagerberg’s work has explored how the Church’s lex credendi (law of belief) is founded upon the Church’s lex orandi (law of prayer). This was expressed in Theologia Prima (Hillenbrand Books, 2003). He has integrated into this the Eastern Orthodox understanding of asceticism by considering its role in preparing the liturgical person. This was treated in On Liturgical Asceticism (Catholic University Press, 2013). And these two themes come together in Consecrating the World: On Mundane Liturgical Theology (Angelico Press, 2016).

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

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

DPD4 – Reflecting on the Day with God – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher – Discerning Hearts Podcast

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Reflecting on the Day with God – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher

Fr. Timothy Gallagher and Kris McGregor discuss how consistent prayer fosters a deeper relationship with God, with each type of prayer—be it Mass, the Rosary, or scripture reading—adding its unique richness. The Examen prayer, in particular, cultivates an awareness of God’s presence throughout the day.

The third step of the Examen is the review of the day. This step involves reflecting on the events of the day to discern where God was present and where temptations or spiritual desolations occurred. Fr. Gallagher explains that this practice helps us become more aware of our spiritual experiences, leading to greater discernment in our lives.

Fr. Gallagher then introduces the concepts of spiritual consolation and desolation as described by St. Ignatius of Loyola. Spiritual consolation includes feelings of joy, hope, and closeness to God, while spiritual desolation involves feelings of abandonment, darkness, and spiritual dryness. He shares two examples: one of spiritual consolation, where a simple email exchange resolved an unresolved tension and led to a deeper connection, and one of spiritual desolation, where he felt heavy and discouraged during a retreat but recognized the need to avoid making decisions in such a state.

Discerning Hearts Reflection Questions

The Role of the Examen Prayer: How does the Examen prayer deepen our awareness of God’s presence in our daily lives?
Practicing Gratitude: How can you incorporate a daily practice of gratitude into your prayer life?
Petition for Divine Insight: How does seeking divine insight transform your understanding of your spiritual experiences?
Reviewing the Day with God: How can reviewing your day with God help you identify moments of spiritual consolation and desolation?
Discernment of Spirits: How can familiarizing yourself with St. Ignatius’ 14 Rules for the Discernment of Spirits enhance your practice of the Examen?
Recognizing Spiritual Consolation: Reflect on a recent experience of spiritual consolation and how it affected your spiritual life.
Addressing Spiritual Desolation: How can understanding moments of spiritual desolation help you respond more effectively and seek God’s presence?
Applying the Examen in Daily Life: How can you integrate the steps of the Examen prayer into your daily routine?
The Gift of Reflection: How can the Examen prayer lead to spiritual growth and a deeper connection with God?
Practical Examples of the Examen: Reflect on a specific instance where you could apply the steps of the Examen and how it might change your perspective and response.

As outlined from the Spiritual Exercises of St. Ignatius of Loyola

(translated from the autograph by Fr. E. Mullan, S.J. 1909 in the public domain)

METHOD FOR MAKING THE GENERAL EXAMEN
It contains in it five Points.

First Point. The first Point is to give thanks to God our Lord for the benefits received.
Second Point. The second, to ask grace to know our sins and cast them out.
Third Point. The third, to ask account of our soul from the hour that we rose up to the present Examen, hour by hour, or period by period: and first as to thoughts, and then as to words, and then as to acts, in the same order as was mentioned in the Particular Examen.
Fourth Point. The fourth, to ask pardon of God our Lord for the faults.
Fifth Point. The fifth, to purpose amendment with His grace.

OUR FATHER.

Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius. Fr. Gallagher is featured on the EWTN series “Living the Discerning Life: The Spiritual Teachings of St. Ignatius of Loyola”. For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit his website: frtimothygallagher.org

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

SH4 – The Sacred Heart and Schools – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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

Msgr. John Esseff tells us of Jesus’ desire to be present in our homes and schools through the Sacred Heart devotion. Jesus wants to enter our daily environments, starting with our homes, just as he did with Zacchaeus and Peter.

Msgr. Esseff highlights the significance of enthroning the Sacred Heart in schools, noting that this practice can transform the school environment by bringing love, peace, and justice. He shares a touching story about a handicapped boy named Justin, whose devotion to the Sacred Heart inspired his school to include him in a special way during a football game, showcasing the transformative power of Jesus’ love.

Msgr. Esseff calls for principals and educators to embrace the Sacred Heart devotion to address and heal various challenges, such as division and corruption, in their schools.

Discerning Hearts Reflection Questions

Jesus’ Desire to Enter Our Homes: How can we invite Jesus more fully into our homes and daily family life through the Sacred Heart devotion?
Enthronement in Schools: In what ways can the enthronement of the Sacred Heart transform the environment of a school?
Role of Educators: How can principals and teachers foster a culture that honors and incorporates the values of the Sacred Heart?
Overcoming Division and Challenges: What steps can be taken to address issues like bullying, division, and moral challenges in schools through the love and promises of the Sacred Heart?
Personal Transformation: How can our personal devotion to the Sacred Heart influence and inspire those around us, particularly in educational settings?
Living Out the Sacred Heart Devotion: What practical actions can we take to demonstrate the love, peace, and justice of Jesus in our interactions with others?
Impact of Devotion Stories: How do stories of transformation, like Justin’s, encourage us to deepen our devotion and faith in the Sacred Heart?
Jesus as King of Our Schools: How can we actively recognize and proclaim Jesus as the king of our schools and communities?

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.

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

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

Born: 378 AD, Alexandria, Egypt
Died: June 27, 444 AD, Alexandria, Egypt

Dr. Matthew Bunson and Kris McGregor discuss St. Cyril of Alexandria, also known as the Doctor of the Incarnation. Cyril’s significant role in combating Christological heresies, particularly Nestorianism, which denied the unity of Christ’s divine and human natures. Cyril was named a Doctor of the Church by Pope Leo XIII in 1883, reflecting the church’s recognition of his importance in theological clarity, especially regarding the role of Mary as Theotokos, or God-bearer.

Cyril’s life and work are explored in detail, highlighting his early education, the influence of his uncle Theophilus, and his fiery personality, which led to various controversies in Alexandria. The city itself was a cosmopolitan hub, rich in culture and conflict, where Cyril had to navigate political and religious tensions.

A significant milestone in Cyril’s life was the Council of Ephesus in 431, where he defended the title of Theotokos for Mary, countering Nestorianism. This council affirmed that Mary was indeed the mother of God, emphasizing the unity of Christ’s divinity and humanity.

St. Cyril’s efforts to restore unity within the church and his contributions to theological writings, include commentaries on the Bible and defenses of the Trinity. The late Pope Emeritus Benedict XVI praised Cyril as a staunch witness of Jesus Christ and highlighted his role in emphasizing Christ’s unity as both divine and human.

Discerning Hearts Reflection Questions

Understanding Cyril’s Role in Combating Heresy: How did St. Cyril of Alexandria’s defense against Nestorianism shape the Church’s understanding of Christ’s divine and human natures?
Significance of the Title Theotokos: Why is the title “Theotokos” (God-bearer) for Mary so crucial to the Church’s Christological teachings?
Impact of the Council of Ephesus: What were the key outcomes of the Council of Ephesus in 431, and how did they strengthen the Church’s doctrine on the Incarnation?
Navigating Controversies and Conflict: How did St. Cyril’s leadership and actions in the cosmopolitan city of Alexandria demonstrate the challenges and responsibilities of a Church leader?
Personalities and Sainthood: What can we learn from St. Cyril’s fiery personality and his eventual softening about the path to sainthood and effective leadership?
Restoration of Church Unity: In what ways did St. Cyril work towards restoring unity within the Church, and why is this an essential aspect of his legacy?
Influence of Early Education and Formation: How did St. Cyril’s early education and the influence of his uncle Theophilus prepare him for his role as a defender of the faith?
Enduring Faith and Modern Relevance: How does St. Cyril’s unwavering commitment to defending the truth serve as a model for contemporary Christians facing challenges to their faith?
Contributions to Theological Writings: Which of St. Cyril’s theological writings stand out, and what impact have they had on the development of Christian doctrine?
Lessons from Pope Emeritus Benedict XVI: What insights does Pope Emeritus Benedict XVI’s reflection on St. Cyril provide about the eternal and historical presence of Jesus Christ in our lives?

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

“Cyril’s writings – truly numerous and already widely disseminated in various Latin and Eastern translations in his own lifetime, attested to by their instant success – are of the utmost importance for the history of Christianity. His commentaries on many of the New and Old Testament Books are important, including those on the entire Pentateuch, Isaiah, the Psalms and the Gospels of John and Luke. Also important are his many doctrinal works, in which the defence of the Trinitarian faith against the Arian and Nestorian theses recurs. The basis of Cyril’s teaching is the ecclesiastical tradition and in particular, as I mentioned, the writings of Athanasius, his great Predecessor in the See of Alexandria. Among Cyril’s other writings, the books Against Julian deserve mention. They were the last great response to the anti-Christian controversies, probably dictated by the Bishop of Alexandria in the last years of his life to respond to the work Against the Galileans, composed many years earlier in 363 by the Emperor known as the “Apostate” for having abandoned the Christianity in which he was raised.

The Christian faith is first and foremost the encounter with Jesus, “a Person, which gives life a new horizon” (Deus Caritas Est, n. 1). St Cyril of Alexandria was an unflagging, staunch witness of Jesus Christ, the Incarnate Word of God, emphasizing above all his unity, as he repeats in 433 in his first letter (PG 77, 228-237) to Bishop Succensus: “Only one is the Son, only one the Lord Jesus Christ, both before the Incarnation and after the Incarnation. Indeed, the Logos born of God the Father was not one Son and the one born of the Blessed Virgin another; but we believe that the very One who was born before the ages was also born according to the flesh and of a woman”. Over and above its doctrinal meaning, this assertion shows that faith in Jesus the Logos born of the Father is firmly rooted in history because, as St Cyril affirms, this same Jesus came in time with his birth from Mary, the Theotò-kos, and in accordance with his promise will always be with us. And this is important: God is eternal, he is born of a woman, and he stays with us every day. In this trust we live, in this trust we find the way for our life.”

For more visit Vatican.va.

For more on St. Cyril of Alexandria and his teachings:

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.

BTP-L7 – Letter 169 pt. 2 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles – Discerning Hearts Podcast

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Letter 169, Part Two – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles

Dr. Anthony Lilles and Kris McGregor continue the discussion on a letter by St. Elizabeth of the Trinity dated July 15, 1903. The letter reflects Elizabeth’s deep spiritual joy and sense of fulfillment in her vocation as a Carmelite nun. She expresses her profound connection with God, the joy of living by the Carmelite rule, and the intimacy of her prayer life. Elizabeth writes about her desire to love God intensely and her understanding that her heaven has begun on earth through her faith and suffering for Christ. She conveys how prayer and a heart-to-heart relationship with God bring her immense happiness and fulfillment.

Dr. Anthony Lilles and Kris McGregor highlight key themes from Elizabeth’s letter,: the importance of trusting God’s plan for one’s vocation, whether it be religious life, marriage, or another path. Elizabeth’s life and writings can inspire individuals to embrace their own vocations with faith and love, trusting that God has a purpose for every experience and hardship; and the universal call to holiness and the joy that comes from a deep, prayerful relationship with God, which Elizabeth exemplifies.

The true fulfillment of one’s vocation involves a continuous act of trust and self-gift to God. No matter the state of life, each person can become a “prey of love” and find deep satisfaction in living out their unique call from God. Elizabeth’s joy, born out of her contemplative prayer and love for God, serves as a powerful witness to the transformative power of a life devoted to God.

Discerning Hearts Reflection Questions

Trusting in God’s Plan for Your Vocation How can you deepen your trust in God’s plan for your vocation, especially during times of doubt or difficulty?
Embracing Your Unique Call In what ways can you fully embrace and live out your unique call from God, whether it be in religious life, marriage, or another vocation?
Finding Joy in Prayer How can you cultivate a heart-to-heart prayer life with God that brings you deep joy and fulfillment?
Surrendering to God’s Will What steps can you take to surrender more fully to God’s will in your daily life, following the example of St. Elizabeth of the Trinity?
Supporting Others in Their Vocations How can you support and encourage others in discerning and living out their vocations?
Overcoming Spiritual Dryness What practices can help you persevere in prayer during times of spiritual dryness and aridity?
Recognizing the Presence of God How can you become more aware of God’s loving presence in your daily life and let this awareness guide your actions and decisions?
Joyful Witness to Christ In what ways can you share the joy of your relationship with Christ with others, becoming a source of living water for those around you?
Understanding the Church’s Heart How can you better appreciate and contribute to the Church as a mystery of love, beyond its organizational aspects?
Developing a Simple Relationship with God What can you do to simplify your relationship with God and approach Him with the trust and simplicity of a child?

Letter 169

To Canon Angles
[ July 15, 1903]
Dijon Carmel,

J. M. + J. T.

“Monsieur le Chanoine,

My dear Mama, whom I saw last week, brought me your good letter, and I assure you that I can indeed sympathize with the suffering your eyes are causing you, and I am praying fervently for you. I was wondering a little what had become of you, but you find your little Carmelite close to God, don’t you? And that is where she finds you too; then no more distance, no more separation, but already, as in Heaven, the fusion of hearts and souls! . . . How many things have happened since my last letter! I heard the Church say “Veni sponsa Christi” [Come, bride of Christ]; she consecrated me, and now all is “consummated.” Rather, everything is beginning, for profession is only a dawn; and each day my “life as a bride”3 seems to me more beautiful, more luminous, more enveloped in peace and love. During the night that preceded the great day, while I was in choir awaiting the Bridegroom, I understood that my Heaven was beginning on earth; Heaven in faith, with suffering and immolation for Him whom I love! . . . I so wish to love Him, to love Him as my seraphic Mother did, even to dying of it. We sing “O charitatis Victima” on her feast day, and that is my whole ambition: to be the prey of love! I think that in Carmel it is so simple to live by love; from morning to evening the Rule is there to express the will of God, moment by moment. If you knew how I love this Rule, which is the way He wants me to become holy. I do not know if I will have the happiness of giving my Bridegroom the witness of my blood [by martyrdom], but at least, if I fully live my Carmelite life, I have the consolation of wearing myself out for Him, for Him alone. Then what difference does the work He wills for me make? Since He is always with me, prayer, the heart-to-heart, must never end! I feel Him so alive in my soul. I have only to recollect myself to find Him within me, and that is my whole happiness. He has placed in my heart a thirst for the infinite and such a great need for love that He alone can satisfy it. I go to Him like a little child to its mother so He may fill, invade, everything, and then take me and carry me away in His arms. I think we must be so simple with God!

I am longing to send you my good Mama; you will see how God is working in this beloved soul. Sometimes I cry for happiness and gratitude; it is so good to be devoted to your mother, to feel that she, too, is completely His, to be able to tell her about your soul and to be completely understood! . . . You really are the great attraction of the trip, I assure you; I love to remember those vacations at Saint-Hilaire, then at Carcassonne and Labastide, they were the best ones I had. With what fatherly goodness you received the confidences I so loved to make to you; I would be happy if one day they could be made once again through my dear grilles. Won’t you come to bless your little Carmelite and, quite close to her, thank Him who “has loved her exceedingly,” for, you see, my happiness can no longer be expressed. Listen to what is being sung in my soul and all that is rising from the heart of the bride to the Heart of the Bridegroom for you whose little child she will always be. Send her your best blessing; at Holy Mass, bathe her in the Blood of the Bridegroom; it is the purity of the bride, and she is so thirsting for it! A Dieu, monsieur le Chanoine, affectionately and respectfully yours,

Sr. Elizabeth of the Trinity r.c.i.”

Catez, Elizabeth of the Trinity. The Complete Works of Elizabeth of the Trinity volume 2: Letters from Carmel (pp. 110-111). ICS Publications. Kindle Edition.

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

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

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

PSM3 – Living Mystery in the Mundane – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast

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Episode 3 – Living Mystery in the Mundane – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.

Dr. David Fagerberg and Kris McGregor discuss the universal call to holiness as articulated by Vatican II, emphasizing that every Christian is a mystic, evangelist, and apostle in their own right. They explore the lay apostolate’s role in manifesting the mystery of Christ through daily life, even in seemingly mundane tasks. Dr. Fagerberg highlights the concept of “Consecrating the World,” which involves integrating liturgy, theology, asceticism, and mysticism into everyday experiences, suggesting that mundane activities are opportunities for liturgical acts and Eucharistic sacrifices.

The importance of seeing the divine in the ordinary, using examples like standing near the altar during Mass as Mary stood near the cross, and how daily interactions and struggles, can be acts of spiritual warfare and service. The Eucharist and the sacramental life nourish and capacitate Christians for this mission, drawing on the mystical participation in the Paschal mystery and the continuous cycle of receiving and giving in spiritual life.

Dr. Fagerberg also reflects on the deeper meaning of liturgy and its connection to salvation history, suggesting that liturgy is not just ceremonial but is deeply rooted in God’s cosmic plan for redemption and sanctification. He emphasizes that true spirituality has a disciplined, ascetic dimension, contrasting it with the often shapeless notion of spirituality in contemporary culture.

Here are some of the topics explored in this episode:

What is a “mundane” liturgical theology?
The call to holiness is here and now.
How the Church serves a Mother.
Why liturgy? Why worship? Why are we called?

From the discussion with Dr. Fagerberg:

“So where are you going to practice your asceticism, not sitting in your office, reading a book and thinking lofty thoughts about the human race, but when that colleague bugs me in this office meeting, when one more time I have to admit that Elizabeth is right, but I’m too stubborn to do so overcoming those passions of pride and vainglory and ego and avarice and gluttony and, and envy and backbiting… tiny little actions, day by day, movement by movement. St. John Chrysostom has a terrific homily on Ephesians which he says that the poor that you meet in the city, in the public square, the poor are another altar on which you can make your Eucharistic sacrifice. You’re so happy to have been in the church where there’s this stone altar that was, honored and revered because it bore upon it, the body and blood of Christ. Well, here is Christ in the person of the poor. Look, how generous God is to you. He’s given you a thousand chances a day to make another liturgical act, another Eucharistic sacrifice. And just when I think I’ve satisfied my quarter, he sends another one to me, what a good and generous God we have.”

More taken from the discussion:

“Chesterton was asked why he became a Catholic. And his answer was because we’re sinners. And because we have a God who loves us passionately. And so this is what God has done in order to rectify the problem. I think God always had intended to bring us home to him, to let us join the life of God, to enter the perichoresis of the Trinity. It’s not like that was plan A and then after the fall in the garden of Eden, he moved on to plan B redemption is a completion of creation. Creation was the beginning of redemption. So his goal is for our sanctification, our adoption, our deification, and God gets the ball rolling with the salvation history.”

Discerning Hearts Reflection Questions

Universal Call to Holiness: How do you understand your role as a mystic, evangelist, and apostle in your daily life?
Consecrating the Mundane: In what ways can you integrate liturgy, theology, asceticism, and mysticism into your everyday tasks?
Manifesting Christ in Daily Life: How can you see Christ in the ordinary aspects of your life and in the people you encounter daily?
Standing by the Cross: How do you assist at Mass and relate it to standing near the cross with Mary?
Eucharistic Participation: How does your participation in the Eucharist nourish and capacitate you for spiritual warfare and service?
Liturgical and Cosmic Connection: How do you perceive the connection between liturgical practices and God’s cosmic plan for redemption?
Spiritual Discipline: How can you cultivate a disciplined, ascetic spirituality in your life?
Sanctifying the Secular: In what specific ways can you sanctify the secular world through your actions and relationships?
Living the Paschal Mystery: How do you live out the Paschal mystery in both your internal spiritual life and external actions?
Recognizing Divine Nourishment: How do you recognize and respond to the ways Christ and the Church nourish you spiritually in your daily journey?

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

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

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

DPD3 – Steps to a Deeper Prayer Life – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher – Discerning Hearts Podcast

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Steps to a Deeper Prayer Life – The Daily Prayer of Discernment: The Examen Prayer with Fr. Timothy Gallagher

Fr. Timothy Gallagher and Kris McGregor discuss how the Examen opens our spiritual eyes, helping us see God’s concrete ways of loving us, which deepens our relationship with Him.

The Examen begins with gratitude, reflecting on specific moments where God has shown His love. Fr. Gallagher provides a detailed example through Jean, who reflects on various events of her day, recognizing God’s presence and expressing gratitude for each moment, whether it be a supportive conversation with her husband, a reassuring Mass reading, or a productive workday.

The second step is petition, where one asks for God’s help to see and understand the spiritual realities of the day. Fr. Gallagher underscores the importance of recognizing prayer as a gift from God, requiring His grace to perceive spiritual truths and guidance.

The importance of not rushing through the Examen, allowing ample time to recognize and be grateful for God’s specific gifts, and maintaining an awareness of the relational aspect of prayer, contrasting it with self-reliant efforts of moral improvement. This approach fosters a deeper spiritual growth and a closer relationship with God.

Discerning Hearts Reflection Questions

Awareness of God’s Love How have you experienced God’s concrete love in your life today?
Gratitude in Daily Moments What specific moments from today are you grateful for, and how did they reveal God’s presence?
Recognition of Gifts Can you identify particular gifts or blessings from God in today’s events or interactions?
Spiritual Insights from Reflection What spiritual insights did you gain as you reflected on today’s experiences with God?
Prayer of Petition How can you ask God for greater clarity and understanding of His presence in your daily life?
Growth in Relationship with God In what ways can the Examen prayer deepen your relationship with God?
Responding to God’s Love How do you feel called to respond to the love and blessings you have recognized in your day?
Patience in Prayer Are you allowing yourself enough time to fully engage with each step of the Examen prayer?
Dependence on God’s Grace How can you cultivate a greater dependence on God’s grace in your prayer life?
Relational Aspect of Prayer How does recognizing prayer as a relational act with God change your approach to it?

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.

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

SH3 – The Gifts of the Sacred Heart – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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

Msgr. John Esseff discusses the concept of enthronement and consecration to the Sacred Heart of Jesus. He emphasizes that the initiation of this devotion is God’s work, not ours. God calls individuals and families by name to belong to Him, initiating a relationship and union through prayer and consecration. This act of consecration involves giving back to God all that He has given us, including our very being, desires, and actions.

Msgr. Esseff explains that consecration is a powerful gift and a reciprocal promise: as we consecrate ourselves to God, He promises to bestow peace upon our families and homes. He recounts personal and observed experiences where the enthronement of the Sacred Heart brought inner peace, even amidst external turmoil and conflict.

Msgr. Esseff shares examples from various contexts, including religious life, marriage, and even a prison, to illustrate the transformative power of enthronement. He underscores that while conflicts and disagreements may still arise, the promise of peace and fulfillment in one’s state of life remains steadfast through devotion to the Sacred Heart.

Discerning Hearts Reflection Questions

God’s Call and Our Response Reflect on how you have sensed God’s call in your life and how you have responded to it.
The Gift of Consecration What areas of your life do you need to consecrate more fully to God?
Experiencing God’s Peace How have you experienced God’s peace during times of conflict or turmoil?
Living Your Vocation In what ways do you see God’s grace supporting you in your current vocation?
Communicating in Relationships How can you improve communication with your loved ones to foster peace and understanding?
Trusting God’s Promises Do you trust in God’s promises, and how can you strengthen that trust?
Transformative Power of Devotion How can the examples of the transformative power of enthronement inspire you to invite the Sacred Heart into your life?

BTP-L6 – Letter 169, pt. 1 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles – Discerning Hearts Podcast

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Letter 169 – The Letters of St. Elizabeth of the Trinity – Beginning to Pray with Dr. Anthony Lilles

Dr. Anthony Lilles and Kris McGregor delve into the life and spirituality of St. Elizabeth of the Trinity. Dr. Lilles brings up her significance as a prophet for our times, offering a grounding in the Holy Trinity amid the frenzy of modern life. He explains how Elizabeth’s deep faith and prayer life provide a sense of heaven on earth, which resonates with many people today.

They explore Elizabeth’s relationships, especially her correspondence with Father Les, an old family friend and priest. Recounting how Elizabeth confided her vocation to Father Les as a child and how he supported her throughout her religious journey, we see Elizabeth’s profound spiritual insights, even during her “dark night,” illustrate her unwavering faith and eventual spiritual renewal.

Elizabeth’s letters, particularly one written in July 1903, reveal her spiritual depth and commitment. She writes about her intense desire to love God, seeing her profession as a dawn and her life as a bride of Christ as enveloped in peace and love. Her prayer life and silent communion with God allowed her to feel deeply connected to others, even when physically separated.

The broader implications of Elizabeth’s spirituality, emphasizing the importance of silent prayer and the mystical union with Christ. This union transcends physical separation, offering a profound sense of communion with others through Christ. This deep prayer life is not just a private endeavor but integral to the mystical body of Christ, fostering connections that surpass physical proximity.

Discerning Hearts Reflection Questions

Understanding St. Elizabeth of the Trinity What qualities of St. Elizabeth of the Trinity make her a special prophet for our time according to Dr. Anthony Lilles?
Spiritual Grounding How does St. Elizabeth of the Trinity offer a sense of grounding through the Holy Trinity in today’s frenzied world?
Personal Relationships In what ways did St. Elizabeth of the Trinity’s letters reflect her deep love and spiritual connection with her friends and family?
Overcoming Darkness How did St. Elizabeth of the Trinity’s experience of the dark night of the soul impact her spiritual journey and writings?
The Role of Silent Prayer Why does Dr. Anthony Lilles emphasize silent prayer as essential for deepening our communion with Christ and others?
Mystical Body of Christ How does the concept of the mystical body of Christ relate to our spiritual unity and personal relationships according to the discussion?
Sacraments and Communion What is the significance of the sacraments of initiation in fostering our union with Christ and each other?
Prayer and Mission How does St. Elizabeth of the Trinity’s understanding of her mission on earth relate to her identity and prayer life?
Embracing Suffering What does St. Elizabeth of the Trinity’s life teach us about embracing suffering and its role in our spiritual growth?
Surrender and Trust How does St. Elizabeth of the Trinity exemplify joyful surrender to God’s will, and what can we learn from her example?

Letter 169

L 169
To Canon Angles
[ July 15, 1903]
Dijon Carmel,

J. M. + J. T.

Monsieur le Chanoine,

My dear Mama, whom I saw last week, brought me your good letter, and I assure you that I can indeed sympathize with the suffering your eyes are causing you, and I am praying fervently for you. I was wondering a little what had become of you, but you find your little Carmelite close to God, don’t you? And that is where she finds you too; then no more distance, no more separation, but already, as in Heaven, the fusion of hearts and souls! . . . How many things have happened since my last letter! I heard the Church say “Veni sponsa Christi” [Come, bride of Christ]; she consecrated me, and now all is “consummated.” Rather, everything is beginning, for profession is only a dawn; and each day my “life as a bride”3 seems to me more beautiful, more luminous, more enveloped in peace and love. During the night that preceded the great day, while I was in choir awaiting the Bridegroom, I understood that my Heaven was beginning on earth; Heaven in faith, with suffering and immolation for Him whom I love! . . . I so wish to love Him, to love Him as my seraphic Mother did, even to dying of it. We sing “O charitatis Victima” on her feast day, and that is my whole ambition: to be the prey of love! I think that in Carmel it is so simple to live by love; from morning to evening the Rule is there to express the will of God, moment by moment. If you knew how I love this Rule, which is the way He wants me to become holy. I do not know if I will have the happiness of giving my Bridegroom the witness of my blood [by martyrdom], but at least, if I fully live my Carmelite life, I have the consolation of wearing myself out for Him, for Him alone. Then what difference does the work He wills for me make? Since He is always with me, prayer, the heart-to-heart, must never end! I feel Him so alive in my soul. I have only to recollect myself to find Him within me, and that is my whole happiness. He has placed in my heart a thirst for the infinite and such a great need for love that He alone can satisfy it. I go to Him like a little child to its mother so He may fill, invade, everything, and then take me and carry me away in His arms. I think we must be so simple with God!

I am longing to send you my good Mama; you will see how God is working in this beloved soul. Sometimes I cry for happiness and gratitude; it is so good to be devoted to your mother, to feel that she, too, is completely His, to be able to tell her about your soul and to be completely understood! . . . You really are the great attraction of the trip, I assure you; I love to remember those vacations at Saint-Hilaire, then at Carcassonne and Labastide, they were the best ones I had. With what fatherly goodness you received the confidences I so loved to make to you; I would be happy if one day they could be made once again through my dear grilles. Won’t you come to bless your little Carmelite and, quite close to her, thank Him who “has loved her exceedingly,” for, you see, my happiness can no longer be expressed. Listen to what is being sung in my soul and all that is rising from the heart of the bride to the Heart of the Bridegroom for you whose little child she will always be. Send her your best blessing; at Holy Mass, bathe her in the Blood of the Bridegroom; it is the purity of the bride, and she is so thirsting for it! A Dieu, monsieur le Chanoine, affectionately and respectfully yours,

Sr. Elizabeth of the Trinity r.c.i.

Catez, Elizabeth of the Trinity. The Complete Works of Elizabeth of the Trinity volume 2: Letters from Carmel (pp. 110-111). ICS Publications. Kindle Edition.

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

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

PSM2 – Liturgy as the Mystical Encounter – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast

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Episode 2 – Liturgy as the Mystical Encounter – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.

Dr. David Fagerberg and Kris McGregor discuss the deeper meaning of liturgy, emphasizing that it’s more than just a set of rules and structures. Liturgy is portrayed as a mystical encounter with Christ, where the structural elements serve to facilitate this deeper experience.

Dr. Fagerberg introduces the concept of a “grammar” to life and liturgy, where the rules and order create a foundation for meaningful expression and understanding. He draws parallels between liturgical discipline and other forms of structured training, such as athletics, where discipline and practice lead to greater freedom and mastery.

The discussion shifts to asceticism, described as a necessary discipline to clear the heart and soul, allowing for a deeper connection with the divine. Ascetic practices are likened to the preparatory steps of a bird taking flight, with the effort of asceticism enabling the mystical experience. Asceticism is about properly orienting one’s life towards God, not rejecting the world but engaging with it in a way that glorifies God and aligns with His will.

Here are some of the topics explored in this episode:

What melody is this liturgy supposed to be creating?
What is Liturgical Asceticism?
The influence of the Desert Fathers and St. Benedict of Nursia.
Who’s liturgy should we be doing on Sunday morning?
Whose liturgy should we be doing in our lives?

From the discussion with Dr. Fagerberg:

“There’s an ascetical effort and the mystical takes flight. I’ve seen pictures of birds that take lots and lots of steps. Oh, I’ve seen them take off from water. We might as well go back to baptismal imagery. Here’s the bird running along the surface of the waterfall. He’s flapping his wings and then takes off. the feet are the asceticism and the wings are mysticism.”

More taken from the discussion:

“The mystery of Christ, it sounds like the faithful are enabled to be mystics. So the definition finally arrives in 10 69. The word liturgy originally meant a public work, a service in the name of, or on behalf of the people. This was a Schmiemann phrase. The liturgy is the work of a few on behalf of the many. In ancient Rome, paying your taxes was called the liturgy. This was what you did for the sake of the public polis space. When the rich, sponsored a civic improvement project and made new roads, or when they sponsored a series of games in the Coliseum, not killing Christians, I presume, but chariot races, this was called their liturgy. It’s their contribution for the good of the city. Someone is doing a work to benefit others.

That’s the definition of the word liturgy. According to Catechism 10.69, which continues in Christian tradition, it means participation of the people of God in the work of God, the work of a few on behalf of the many, in this case, the work of three, Father, Son, and Holy Spirit on behalf of the human race, which stands cut off from God, alienated in death. The Father’s will is to destroy death and raise us to return a life through the Son and the Holy Spirit. And the work of salvation has unfolded from the bossom of the Father. So through liturgy Christ, our Redeemer and high priest continues the work of our redemption in, with, and through his liturgy. Through the liturgy, Christ continues his work of redemption. So who’s liturgy should we be doing on Sunday morning? Not mine, not yours. Christ’s work of redemption should be continued. Christ. When I meet my neighbor, I must be via Christ to him. She must be a Christ to me. This expands beyond the 50 minutes and the mystery, which Christ enacted by his passion, this pasta is a mystery that takes us up into it. And that’s why we’re mystics.”

Discerning Hearts Reflection Questions

Understanding Liturgy Beyond Structure: How can we see liturgy as a mystical encounter with Christ rather than just a set of rules and rituals?
The Role of Grammar in Liturgy: How does understanding the “grammar” of liturgy enhance our participation in it?
The Connection Between Asceticism and Liturgy: In what ways can ascetic practices help us to participate more fully and consciously in the liturgy?
Embracing Asceticism in Daily Life: What are practical ways we can incorporate ascetic discipline into our daily routines to deepen our spiritual lives?
Learning from Monastic Traditions: How can the practices and insights of the Benedictines and other monastic traditions inform and enrich our own liturgical and spiritual practices?
Living as a Liturgical Person: What does it mean to be a “liturgical person” in everyday life, and how can we strive to embody this in our actions and attitudes?
Integrating Mysticism into Liturgy: How can we cultivate a mystical approach to liturgy that allows us to experience the mystery of Christ more profoundly?
The Role of the Heart in Liturgy: What steps can we take to ensure that our participation in the liturgy comes from a place of full, active, and conscious engagement of the heart?
The Impact of Liturgy on Daily Witness: How can our participation in the liturgy empower us to live out and witness the mystery of Christ in the world?
Understanding the Economy of Salvation: How does reflecting on the concept of liturgy as the “work of a few on behalf of the many” deepen our appreciation for the communal and salvific aspects of liturgical worship?

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

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