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

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St. Teresa of Avila, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: March 28, 1515, Gotarrendura, Spain
Died: October 4, 1582, Alba de Tormes, Spain
Nationality: Spanish

Dr. Matthew Bunson and Kris McGregor continue their look into the life, spirituality, and teachings of St. Teresa of Avila; her profound insights on prayer and the Christian journey towards holiness, and her view of prayer as an “exercise of love,” wherein true prayer entails a deep, loving relationship with God. St. Teresa, often misunderstood as simply mystical, rooted her spirituality in the Church and its sacraments. She sought not only personal sanctity but also communal guidance, sharing her wisdom with family, laypeople, and her Carmelite sisters.

St. Teresa’s progression from the “four waters” in her early work, The Life, to the “interior castle” in her later years reflects an evolving understanding of the spiritual life. This journey, as she outlines, requires humility, persistence, and a deep commitment to the sacraments. Teresa’s experiences, particularly her “interior castle” model, demonstrate that as one grows in prayer, there’s a structured journey with different stages of spiritual development, each needing discipline and grace.

For more on St. Teresa of Avila and her teachings, visit her Discerning Hearts page

Discerning Hearts Reflection Questions

How can you approach prayer as an exercise of love and deepen your relationship with God in your daily life?
Reflect on the Trinitarian nature of God’s love; how does this inspire you to share love with others?
In what ways do the sacraments of the Church support your spiritual journey and deepen your prayer life?
How can you cultivate humility as you strive to grow closer to God, avoiding pride in your prayer life?
What steps can you take to begin or deepen your practice of prayer using St. Teresa’s guidance?
As you reflect on Teresa’s stages of spiritual growth, where do you feel you are in your journey, and how can you continue to grow?
How can you surrender your desires to align more closely with God’s will for you?
What insights from Teresa’s “Interior Castle” can help you recognize and appreciate the stages of your own spiritual life?
How do you protect yourself from spiritual pride, especially when experiencing deeper moments in prayer?
How can you use the strength you gain from prayer to serve others, as Teresa encourages?

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

From the General Audience on St. Teresa of Avila

“It is far from easy to sum up in a few words Teresa’s profound and articulate spirituality. I would like to mention a few essential points. In the first place St Teresa proposes the evangelical virtues as the basis of all Christian and human life and in particular, detachment from possessions, that is, evangelical poverty, and this concerns all of us; love for one another as an essential element of community and social life; humility as love for the truth; determination as a fruit of Christian daring; theological hope, which she describes as the thirst for living water. Then we should not forget the human virtues: affability, truthfulness, modesty, courtesy, cheerfulness, culture.

Secondly, St Teresa proposes a profound harmony with the great biblical figures and eager listening to the word of God. She feels above all closely in tune with the Bride in the Song of Songs and with the Apostle Paul, as well as with Christ in the Passion and with Jesus in the Eucharist. The Saint then stresses how essential prayer is. Praying, she says, “means being on terms of friendship with God frequently conversing in secret with him who, we know, loves us” (Vida 8, 5). St Teresa’s idea coincides with Thomas Aquinas’ definition of theological charity as “amicitia quaedam hominis ad Deum”, a type of human friendship with God, who offered humanity his friendship first; it is from God that the initiative comes (cf. Summa Theologiae II-II, 23, 1).

Prayer is life and develops gradually, in pace with the growth of Christian life: it begins with vocal prayer, passes through interiorization by means of meditation and recollection, until it attains the union of love with Christ and with the Holy Trinity. Obviously, in the development of prayer climbing to the highest steps does not mean abandoning the previous type of prayer. Rather, it is a gradual deepening of the relationship with God that envelops the whole of life.

Rather than a pedagogy Teresa’s is a true “mystagogy” of prayer: she teaches those who read her works how to pray by praying with them. Indeed, she often interrupts her account or exposition with a prayerful outburst.

Another subject dear to the Saint is the centrality of Christ’s humanity. For Teresa, in fact, Christian life is the personal relationship with Jesus that culminates in union with him through grace, love and imitation. Hence the importance she attaches to meditation on the Passion and on the Eucharist as the presence of Christ in the Church for the life of every believer, and as the heart of the Liturgy. St Teresa lives out unconditional love for the Church: she shows a lively “sensus Ecclesiae”, in the face of the episodes of division and conflict in the Church of her time.

She reformed the Carmelite Order with the intention of serving and defending the “Holy Roman Catholic Church”, and was willing to give her life for the Church (cf. Vida, 33,5).

A final essential aspect of Teresian doctrine which I would like to emphasize is perfection, as the aspiration of the whole of Christian life and as its ultimate goal. The Saint has a very clear idea of the “fullness” of Christ, relived by the Christian. At the end of the route through The Interior Castle, in the last “room”, Teresa describes this fullness, achieved in the indwelling of the Trinity, in union with Christ through the mystery of his humanity.”

For more visit Vatican.va

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

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

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

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St. Teresa of Avila, Part 1– The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: March 28, 1515, Gotarrendura, Spain
Died: October 4, 1582, Alba de Tormes, Spain
Nationality: Spanish

Dr. Matthew Bunson and Kris McGregor discuss the life and legacy of St. Teresa of Ávila, a Spanish Carmelite nun and one of the first female Doctors of the Church. St. Teresa was declared a Doctor of the Church by Pope Paul VI in 1970, recognizing her profound teachings on prayer and the mystical life. Her autobiography reveals her early influences, like her father’s piety and her desire to become a martyr, as well as her struggles with pride and materialism. Despite these challenges, she entered the Carmelite convent and later reformed the Carmelite order, emphasizing a return to simplicity, prayer, and devotion.

Her encounter with the Inquisition was due to her family’s Jewish heritage and how, like many saints of her time, she submitted to Church authority, deepening her commitment rather than rebelling. St. Teresa’s relationship with other saints, including St. John of the Cross, was instrumental in establishing the Discalced Carmelites, a reformed branch of the Carmelites devoted to austerity and contemplative prayer. Her death in 1582 marked the culmination of a life dedicated to mystical union with Christ, evident in her final words expressing her readiness to meet her Lord.

For more on St. Teresa of Avila and her teachings, visit her Discerning Hearts page

Discerning Hearts Reflection Questions

How does St. Teresa’s teaching that holiness and deep prayer are accessible to everyone challenge your view of your own spiritual life?
In what ways could reflecting on your own life’s journey, including your struggles and triumphs, bring you closer to God?
How might you open yourself to a deeper understanding of mystical prayer and contemplation, as modeled by St. Teresa?
What does Teresa’s respect for the Church’s authority, even amid the Inquisition, teach you about obedience and trust in your own faith?
Where do you see a need for personal or communal reform in your life, and how can you bring about positive change with humility and dedication?
How can you foster a prayer life that allows you to experience God’s presence more deeply, as Teresa did through her devotions?
In what areas of your life might you be called to abandon personal pride and embrace a deeper, self-giving humility?
How can you draw inspiration from Teresa’s writings to enrich your own journey toward spiritual growth and understanding?

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

From the General Audience on St. Teresa of Avila

”St. Teresa, whose name was Teresa de Cepeda y Ahumada, was born in Avila, Spain, in 1515. In her autobiography she mentions some details of her childhood: she was born into a large family, her “father and mother, who were devout and feared God”, into a large family. She had three sisters and nine brothers.

While she was still a child and not yet nine years old she had the opportunity to read the lives of several Martyrs which inspired in her such a longing for martyrdom that she briefly ran away from home in order to die a Martyr’s death and to go to Heaven (cf. Vida, [Life], 1, 4); “I want to see God”, the little girl told her parents.

A few years later Teresa was to speak of her childhood reading and to state that she had discovered in it the way of truth which she sums up in two fundamental principles.

On the one hand was the fact that “all things of this world will pass away” while on the other God alone is “for ever, ever, ever”, a topic that recurs in her best known poem: “Let nothing disturb you, Let nothing frighten you, All things are passing away: God never changes. Patience obtains all things. Whoever has God lacks nothing; God alone suffices”. She was about 12 years old when her mother died and she implored the Virgin Most Holy to be her mother (cf. Vida, I, 7).

If in her adolescence the reading of profane books had led to the distractions of a worldly life, her experience as a pupil of the Augustinian nuns of Santa María de las Gracias de Avila and her reading of spiritual books, especially the classics of Franciscan spirituality, introduced her to recollection and prayer.

When she was 20 she entered the Carmelite Monastery of the Incarnation, also in Avila. In her religious life she took the name “Teresa of Jesus”. Three years later she fell seriously ill, so ill that she remained in a coma for four days, looking as if she were dead (cf. Vida, 5, 9).

In the fight against her own illnesses too the Saint saw the combat against weaknesses and the resistance to God’s call: “I wished to live”, she wrote, “but I saw clearly that I was not living, but rather wrestling with the shadow of death; there was no one to give me life, and I was not able to take it. He who could have given it to me had good reasons for not coming to my aid, seeing that he had brought me back to himself so many times, and I as often had left him” (Vida, 7, 8).

In 1543 she lost the closeness of her relatives; her father died and all her siblings, one after another, emigrated to America. In Lent 1554, when she was 39 years old, Teresa reached the climax of her struggle against her own weaknesses. The fortuitous discovery of the statue of “a Christ most grievously wounded”, left a deep mark on her life (cf. Vida, 9).

The Saint, who in that period felt deeply in tune with the St Augustine of the Confessions, thus describes the decisive day of her mystical experience: “and… a feeling of the presence of God would come over me unexpectedly, so that I could in no wise doubt either that he was within me, or that I was wholly absorbed in him” (Vida, 10, 1).

Parallel to her inner development, the Saint began in practice to realize her ideal of the reform of the Carmelite Order: in 1562 she founded the first reformed Carmel in Avila, with the support of the city’s Bishop, Don Alvaro de Mendoza, and shortly afterwards also received the approval of John Baptist Rossi, the Order’s Superior General.

In the years that followed, she continued her foundations of new Carmelite convents, 17 in all. Her meeting with St John of the Cross was fundamental. With him, in 1568, she set up the first convent of Discalced Carmelites in Duruelo, not far from Avila.

In 1580 she obtained from Rome the authorization for her reformed Carmels as a separate, autonomous Province. This was the starting point for the Discalced Carmelite Order.

Indeed, Teresa’s earthly life ended while she was in the middle of her founding activities. She died on the night of 15 October 1582 in Alba de Tormes, after setting up the Carmelite Convent in Burgos, while on her way back to Avila. Her last humble words were: “After all I die as a child of the Church”, and “O my Lord and my Spouse, the hour that I have longed for has come. It is time to meet one another”.

Teresa spent her entire life for the whole Church although she spent it in Spain. She was beatified by Pope Paul V in 1614 and canonized by Gregory XV in 1622. The Servant of God Paul VI proclaimed her a “Doctor of the Church” in 1970.

Teresa of Jesus had no academic education but always set great store by the teachings of theologians, men of letters and spiritual teachers. As a writer, she always adhered to what she had lived personally through or had seen in the experience of others (cf. Prologue to The Way of Perfection), in other words basing herself on her own first-hand knowledge.

Teresa had the opportunity to build up relations of spiritual friendship with many Saints and with St John of the Cross in particular. At the same time she nourished herself by reading the Fathers of the Church, St Jerome, St Gregory the Great and St Augustine.

Among her most important works we should mention first of all her autobiography, El libro de la vida (the book of life), which she called Libro de las misericordias del Señor [book of the Lord’s mercies].”

For more visit Vatican.va

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

HSE12 – Contemplation to Attain the Love of God, pt. 1 – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J. – Discerning Hearts Podcasts

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Contemplation to Attain the Love of God, Part 1 – The Heart of the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anthony Wieck S.J.

Fr. Anthony Wieck, SJ, reflects with Kris McGregor on how St. Ignatius’ spirituality finds its deepest meaning through a Marian lens. St. Ignatius, often seen as a soldier and organizer, was in fact a man profoundly moved by God’s love to the point of tears. His spiritual path teaches a Marian “magnanimity” — a large-hearted openness that allows God to act within the soul. Rather than relying on human initiative, St. Ignatius shows that authentic transformation begins “from above,” through divine inspiration received in prayer. This inner receptivity is what grounds discernment of spirits and anchors the Ignatian call to serve God with one’s entire being.

Fr. Wieck then explores the “Contemplation to Attain Love,” the final exercise in Ignatius’ retreat. This prayer leads the soul to recognize creation, redemption, and every grace as expressions of divine generosity, stirring wonder and gratitude. True love, he says, manifests in deeds and self-gift — modeled perfectly by Mary and exemplified by saints like Maximilian Kolbe. Through this contemplation, one learns that surrender is the highest form of freedom: offering memory, understanding, and will back to God for purification and renewal. The fruit of the Exercises is a life centered on Christ’s heart, detached from self-will, and fully oriented toward God’s glory — a path open to all the faithful, not just Jesuits, as a gift for the entire Church.

Discerning Hearts Catholic Reflection Questions:

How do I allow God to work within me rather than trying to control or direct my own spiritual growth?
In what ways can I imitate Mary’s openness and receptivity to God’s will in my daily life?
When have I experienced the kind of tears or deep emotion that come from encountering God’s love?
Do I tend to act from my own plans and desires, or do I wait for divine inspiration before taking action?
How can I cultivate the humility to let God take the initiative in my vocation or ministry?
What concrete ways has God shown His love for me through creation, redemption, and personal gifts?
How might gratitude deepen my ability to recognize God’s love at work in my life?
What does it mean for me personally to “surrender” my memory, understanding, and will to God?
How can I become more of a self-gift to others, as Mary and the saints were?
Where in my life am I being invited to detach from false securities and place Christ at the center?

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

Gratitude – Building a Kingdom of Love with Msgr John Esseff – Discerning Hearts Podcasts

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Gratitude – Building a Kingdom of Love with Msgr John Esseff – Discerning Hearts Podcasts

Msgr. John Esseff reflects on the healing of the ten lepers in Luke 17, highlighting the one Samaritan who returned to thank Jesus. Through this story and the example of Naaman from 2 Kings, he teaches that gratitude opens the soul to a deeper healing—faith in God and salvation itself. Physical cures are signs pointing toward the greater miracle: redemption from sin and eternal death through Christ. He invites us to examine how often we take God’s gifts for granted—life, faith, loved ones—and cultivate a heart that constantly thanks God for both ordinary blessings and the gift of eternal life.

Msgr. Esseff and Kris McGregor also discuss the anxiety and moral confusion of modern times. He interprets this unrest as a revelation of spiritual sickness that had long been hidden. By bringing darkness to light, God gives humanity the chance to turn back through faith and prayer. He encourages listeners not to despair but to give thanks even amid turmoil, for awareness of sin and evil allows conversion.

Discerning Hearts Reflection Questions

How do I show genuine gratitude to God for the countless blessings in my daily life?
In what ways have I taken my faith and salvation for granted?
Like the Samaritan leper, when have I returned to Jesus with thanksgiving after receiving His mercy?
What “leprosy” of sin in my life needs Christ’s healing touch today?
How does awareness of my own weakness lead me to deeper faith and trust in God?
Do I thank God for spiritual healings as readily as I do for physical or material ones?
How can I cultivate a daily habit of gratitude in prayer and relationships?
What gifts or moments have I failed to recognize as signs of God’s love?
How does the current darkness or confusion in the world invite me to renewed faith and hope in Christ?
What specific things can I thank God for right now as a response to His saving love?

Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30th 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 Blessed Mother Teresa. 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 Bl. 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 continues to serve 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.

WOM8 – The Liturgy of the Word, pt. 2 – The Way of Mystery with Deacon James Keating – Discerning Hearts Podcast

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The Liturgy of the Word, Part 2 – The Way of Mystery with Deacon James Keating

Deacon James Keating and Kris McGregor explore how the Liturgy of the Word forms hearts for mission. Proclamation should be prayerful, sober, and transparent so the assembly meets Christ rather than the reader’s performance; “let the Word do the work.” Receiving Scripture at Mass shapes conscience for public witness—at home, work, and civic life—supported by friendships in the Church that foster courage. Moving attention from a book-as-object to the living power of God’s Word active in the Church, Catholics should carry that Word into culture with humility and clarity.

They also consider the deacon’s vocation—revived at Vatican II—as a bridge between altar and everyday life, helping extend the Liturgy of the Word through retreats, catechesis, and social teaching so the laity can transform culture. The Creed is the community’s “we believe,” sealing the revelation just heard, and the Prayer of the Faithful awakens eyes to the needs of the poor, the sick, and all wounded by sin. From hearing to living, the pattern is clear: contemplation at Mass blossoms into service and witness in the world.

Discerning Hearts Reflection Questions

In what ways has my understanding of the Mass grown or matured over time, like a marriage deepening in love?
Do I approach the Eucharist as a precious gift, or do I sometimes take its accessibility for granted?
How am I being called to prepare more intentionally before receiving the Eucharist?
What does meditating on the Paschal Mystery reveal to me about the purpose of my life?
Where in my life do I still struggle to trust God’s providence, and how might the sacraments heal this wound?
How do I respond to God’s desire for communion with me in my daily choices?
In what ways does Christ’s invitation to friendship change the way I live my discipleship?
How do I experience the drama of redemption—continuing to surrender to grace—in my own spiritual journey?
What practical step can I take this week to cherish the Eucharist more deeply?

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

Check out Deacon Keating’s “Discerning Heart” page

The Guardian Angels – Building a Kingdom of Love with Msgr John Esseff – Discerning Hearts Podcasts

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The Guardian Angels – Building a Kingdom of Love with Msgr John Esseff

Msgr. Esseff discusses the important role of guardian angels in the life of every person. He shares personal reflections on his childhood experiences and how angels have been part of his spiritual life. Guardian angels are assigned to individuals from the moment of conception and remain with them throughout life, even after death, working to inspire prayers for those in purgatory.

There is an an importance in developing a personal relationship with one’s guardian angel, and Msgr. Esseff suggests that people can even ask their angel for its name. Angels are immensely powerful spiritual beings created individually by God, with different choirs of angels serving specific roles. These angels are protective, guiding people in daily life, and helping them in moments of danger or difficulty.

Guardian angels provide support during times of suffering, using the example of Jesus in the Garden of Gethsemane, where His angel ministered to Him in His agony. Msgr. Esseff encourages us to draw closer to their guardian angels, especially in moments of loneliness or hardship, recognizing them as companions who offer love, guidance, and protection.

Discerning Hearts Reflection Questions

How can you become more aware of your guardian angel’s presence and influence in your daily life?
In what ways have you experienced or can you imagine your guardian angel guiding and protecting you through challenges?
How might asking for your guardian angel’s name deepen your relationship with this spiritual companion?
Do you trust that your guardian angel, sent by God, is actively working to safeguard and assist you in both physical and spiritual matters?
When faced with suffering or isolation, how can you turn to your guardian angel for comfort and support, as Jesus did in the Garden of Gethsemane?
How does the knowledge that your guardian angel intercedes on your behalf and reminds others to pray for you shape your prayer life?
What significance does the belief in angels’ involvement at the time of death and the resurrection of the body have on your understanding of eternal life?
How can you embrace the idea of your guardian angel’s loving service as an extension of God’s love, rather than viewing them as merely a protector?
How can reflecting on the beauty and purpose of angels inspire a greater appreciation for God’s creation and your own divine calling?
What steps can you take to open yourself more fully to the blessings and healing that your guardian angel seeks to bring into your life?

St. Therese, the Little Flower – Building a Kingdom of Love with Msgr. John Esseff – Discerning Hearts Podcast

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St. Therese, the Little Flower – Building a Kingdom of Love with Msgr. John Esseff

Msgr. John Esseff and Kris McGregor discuss the spirituality and life of St. Thérèse of Lisieux, also known as “The Little Flower.” Msgr. Esseff reflects on the humble, childlike simplicity and profound love that characterized St. Thérèse’s life. Although she lived a hidden existence in a Carmelite convent and died at the age of 24, she transformed everyday moments into acts of sacrificial love for God, even embracing small annoyances and difficult people as opportunities for spiritual growth.

Her life challenges modern notions of success, showing that prayer, humility, and love for others can lead to spiritual greatness. St. Thérèse’s “Little Way” of love and trust in God has inspired countless people, and she is recognized as a patroness of missions, despite never leaving her convent. Msgr. Esseff shares personal stories of her intercession and the miraculous signs people receive, such as roses, when invoking her in prayer.

Childlike innocence, humility, and prayer are important in the Christian life. St. Thérèse’s example is presented as a model for living with love, simplicity, and faith in God’s hidden work, encouraging us to embrace prayer and spiritual intercession in our lives.

Discerning Hearts Discussion Questions

How can I embrace the hidden and ordinary moments of my life as opportunities to grow in love and holiness, following St. Thérèse’s example?
Am I willing to see everyday frustrations and difficult relationships as occasions for offering sacrificial love to God?
Do I approach God with the trust, humility, and simplicity of a child, as Jesus teaches in the Gospel?
How can I deepen my reliance on prayer and the intercession of the saints and angels in my daily challenges and decisions?
Do I seek recognition and approval from the world, or do I strive to cultivate inner beauty and virtue through humility and love for others?

Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. Msgr. Esseff served as a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the Missionaries of Charity around the world. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical missions, a Catholic organization established by Pope St. John Paul II to bring the Good News to the world, especially to the poor. He continues to serve as a retreat leader and director to bishops, priests, sisters and seminarians, and other religious leaders around the world.

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

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

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

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

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

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

Discerning Hearts Reflection Questions

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

For more on St. Jerome and his teachings:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Discerning Hearts Reflection Questions

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

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

Check out Deacon Keating’s “Discerning Heart” page

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

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

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

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

Discerning Hearts Catholic Reflection Questions:

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