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

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

  1. Jerome’s Love for Scripture
    How does St. Jerome’s dedication to studying and translating scripture challenge me to deepen my own engagement with the Word of God?
  2. The Role of Temperament in Holiness
    In what ways can I channel my personality and temperament, even if difficult, toward serving Christ and His Church?
  3. The Importance of Repentance and Conversion
    How can St. Jerome’s transformation from worldly temptations to a life devoted to God inspire me to reform areas of my own life?
  4. Humility in Scholarship and Service
    Am I willing to set aside personal achievements and knowledge, as Jerome did, to serve others in practical ways when charity demands it?
  5. Ignorance of Scripture is Ignorance of Christ
    How can I apply Jerome’s teaching that to know scripture is to know Christ more fully in my daily spiritual practice?
  6. Living What We Study
    What steps can I take to live out the truths I encounter in my study of scripture, ensuring that my actions reflect my faith?

For more on St. Jerome and his teachings:


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

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

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

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

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

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

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

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

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

For more visit Vatican.va


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

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

SISL7 – How Can I Be Drawn to Such Things? – Struggles in the Spiritual Life with Fr. Timothy Gallagher – Discerning Hearts Podcasts

How Can I Be Drawn to Such Things? – Struggles in the Spiritual Life with Fr. Timothy Gallagher O.M.V.

Fr. Timothy Gallagher and Kris McGregor discuss a character named Beth to illustrate the struggles of spiritual desolation and how to respond to them.

Beth, after a long and tiring day, finds herself discouraged and lacking the desire to engage in her usual evening prayers. Faced with the choice between praying the Liturgy of the Hours or calling a colleague, Maureen, for a potentially negative conversation, she opts for the latter. This decision leads her into a downward spiral of unproductive activities, including gossip, watching empty TV shows, and comfort eating. Despite feeling worse afterward, she pushes herself to pray briefly but with little engagement, ending the day feeling ashamed and disheartened.

Experiencing such struggles is common and not something to be ashamed of. He explains that in moments of spiritual desolation, there is often a pull toward “low and earthly things,” as described by St. Ignatius of Loyola. The key is to be aware of this desolation, name it, and then resist it. He highlights the importance of making choices that counteract desolation, like Beth choosing to pray despite her initial reluctance. This resistance can gradually lift the discouragement and lead to spiritual growth.

Fr. Gallagher differentiates between different types of friendships and stresses the importance of having friends who share a love for God and can encourage spiritual growth. He concludes by affirming that God never causes spiritual desolation but allows it for spiritual strengthening, and that the grace to take the first step in resisting it is always available.

You can pick up a copy of the book here.


Discerning Hearts Reflection Questions

  1. Recognizing Spiritual Desolation: Have you experienced moments when you felt discouraged and distant from God, similar to Beth’s situation?
  2. Responding to Desolation: How do you typically respond when you feel the pull toward “low and earthly things” during times of spiritual desolation?
  3. Importance of Spiritual Disciplines: How can maintaining your spiritual practices, like evening prayer, help you overcome discouragement?
  4. Role of Friendships: Do your friendships lead you closer to God, or do they sometimes pull you away from your spiritual goals, as seen in Beth’s conversation with Maureen?
  5. Using Spiritual Tools: Are you aware of and using the spiritual tools, like the Ignatian Rules of Discernment, to recognize and reject spiritual desolation?
  6. Trusting in God’s Grace: In times of trial, do you trust that God is providing you with the grace and strength needed to take the first step towards Him?
  7. Growth Through Trials: How do you view trials and challenges in your spiritual life—as opportunities for growth or as setbacks?

An excerpt from the book:

Into this vulnerable space the enemy brings the further burden of spiritual desolation, and specifically what Ignatius calls a “movement to low and earthly things.” Obviously, telephones, refrigerators, the Internet, and similar things serve in good ways: that is why we have them. But, like Beth, in time of spiritual desolation we may feel drawn to them in “low” and “earthly” ways — that is, in ways harmful to us spiritually.

That Beth — and we — feel this pull in time of spiritual desolation should not surprise us, nor is there any shame in feeling this pull. It is simply a tactic of the enemy, a form of spiritual desolation. Again, such is the spiritual life in a fallen but redeemed and loved world. What does matter and matters greatly, is that we be discerning: that we note this pull to low and earthly things, identify it as the tactic of the enemy that it is, and, with God’s grace and courage, reject it.

Gallagher O.M.V, Fr. Timothy ; Gallagher O.M.V, Fr. Timothy. Struggles in the Spiritual Life: Their Nature and Their Remedies (pp. 40-41). Sophia Institute Press. Kindle Edition.


To find more episodes from this series, visit the Struggles in the Spiritual Life Podcast


From the book’s description:

Here is a powerful, life-changing book that will help you understand and conquer the struggles you face in your spiritual life. It’s a book for those who love the Lord and desire holiness yet often feel adrift or stagnant in their search for spiritual growth.

All of us encounter valleys on our journey with the Lord — those periods of spiritual desolation that are a painful yet unavoidable feature of our prayer life. Spiritual desolation is as complex as we are, so understanding what is happening and responding to it properly are critical to reaching the heights of holiness.

With warmth and understanding, Fr. Gallagher carefully identifies in this book the various forms of spiritual and nonspiritual desolation and supplies the remedy for each. You’ll learn how to discern whether your struggles derive from medical or psychological conditions or whether those struggles are spiritual and permitted by the Lord for reasons of growth. In each case, you’ll be given the remedy for the struggle. You’ll also learn the forms of spiritual dryness and of the Dark Night — and how to respond to them.

In chapter after chapter, Fr. Gallagher presents a particular struggle as experienced by fictional characters and then provides the advice he gives to those who come to him for spiritual direction about that struggle. You’ll gain confidence as you journey through desolation, and you’ll learn to reject the enemy’s ploys to infect you with a sense of hopelessness.


Did you know that Fr. Timothy Gallagher has 14 different podcast series on Discerning Hearts Catholic Podcasts?
Visit here to discover more!

TSP4 – How the Enemy Works – St. Teresa of Avila, Spiritual Warfare, and the Progress of the Soul with Dan Burke – Discerning Hearts Podcasts


Episode 4 – How the Enemy Works – St. Teresa, Spiritual Warfare, and the Progress of the Soul with Dan Burke

Dan Burke and Kris McGregor discuss the challenges faced in the second mansion as described by St. Teresa of Avila in her book “Interior Castle.” They emphasize the importance of discerning and managing relationships that might hinder spiritual progress. Dan shares a personal story about losing a long-term friendship because of his conversion, illustrating the difficulty and necessity of setting boundaries for spiritual growth.

Consistent spiritual practices such as daily mental prayer, sacramental participation, and the examen are helpful towards progress through the early stages of the spiritual journey. Fidelity to these practices is key to avoiding stagnation, which is described as “circling the drain,” and moving deeper into spiritual life.

The importance of having a rule of life is a structured plan of spiritual disciplines tailored to one’s state in life. This structure helps maintain focus and fosters a rhythm that aligns with one’s spiritual goals.

The power of spiritual community and finding one’s spiritual “tribe,” whether it’s Carmelite, Benedictine, or another, to help foster growth and accountability. The global nature of community and technology can connect and support Catholics worldwide, even in areas with fewer resources.

Progress requires time and perseverance, and to revisit foundational spiritual practices as needed to support oneself and others on the path to holiness.


Discerning Hearts Discussion Questions

  1. Identifying Spiritual Obstacles: What relationships or influences in your life might be drawing you away from a deeper relationship with God?
  2. Commitment to Prayer: How can you improve your fidelity to daily mental prayer and sacramental life to strengthen your spiritual journey?
  3. Setting Boundaries: Are there any relationships or activities that need boundaries to support your spiritual growth?
  4. Creating a Rule of Life: What specific spiritual disciplines can you incorporate into your daily routine to foster a holy rhythm?
  5. Spiritual Accountability: Do you have a spiritual community or mentor who supports your journey, and how can you deepen this connection?
  6. Navigating Spiritual Desolation: How do you handle periods of spiritual dryness or resistance, and what practices help you remain steadfast?
  7. Embracing Spiritual Patience: In what areas of your spiritual life are you struggling with impatience, and how can you trust God’s timing more fully?
  8. Revisiting Foundational Practices: When was the last time you revisited the basics of your faith, such as prayer, sacraments, and examen, to ensure you’re on the right path?
  9. Supporting Others in Faith: How can you use your own spiritual experiences to guide and encourage others on their journey?
  10. Cultivating Sacred Space: Is there a dedicated space in your home for prayer and reflection, and how can you make it more conducive to encountering God?

You can find the book here.

An excerpt from the book:

Have you ever considered that the devil is active in your prayer life? In the parish church where you attend Mass? In the lives and actions of people of goodwill all around you? The saints remind us of a key aspect of living the spiritual life that we are wont to forget simply because we can’t see it and because we have been conditioned by the media and popular culture to think the devil works visibly only in “bad” people or in extraordinary ways, as in the movies. And although demons are certainly capable of extravagant or extraordinary manifestations, their ordinary work flies under our radar because it just isn’t that spectacular, though it is deadly.

In fact, subtlety, illusion, and deceit are their preferred methods of attack. An invisible battle for souls is being waged in and around us without reprieve, and we remain ignorant of it to our peril. St. Teresa of Avila, great mystic and Doctor of the Church, is best known for her writings on the way God leads souls along the path to union with Him through prayer. What many do not know about St. Teresa is that she also observed the actions of demons working with militant force to lead even good souls astray in ways that might surprise you. She shares these experiences freely in her autobiography, which she was commanded to write under obedience to her spiritual director.

Burke, Dan; Burke, Dan. The Devil in the Castle: St. Teresa of Avila, Spiritual Warfare, and the Progress of the Soul (p. 12). Sophia Institute Press. Kindle Edition.


For more episodes in this series visit Dan Burke’s Discerning Hearts page here:


Dan Burke is the founder and President of the Avila Institute for Spiritual Formation, which offers graduate and personal enrichment studies in spiritual theology to priests, deacons, religious, and laity in 72 countries and prepares men for seminary in 14 dioceses.

Dan is the author and editor of more than 15 books on authentic Catholic spirituality and hosts the Divine Intimacy Radio show with his wife, Stephanie, which is broadcast weekly on EWTN Radio. Past episodes can be found, along with thousands of articles on the interior life, at SpiritualDirection.com.

In his deep commitment to the advancement of faithful Catholic spirituality, he is also the founder of Apostoli Viae, a world-wide, private association of the faithful dedicated to living and advancing the authentic spiritual patrimony of the Church.

Most importantly, Dan is a blessed husband, father of four, grandfather of one—and grateful to be Catholic.

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

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

In this episode, Monsignor John Esseff shares his profound experiences with St. Padre Pio, offering a unique glimpse into the saint’s life, suffering, and sanctity. Monsignor Esseff recounts his personal encounters with Padre Pio, including a transformative moment during the saint’s Eucharistic celebration in 1959, where he witnessed the bleeding stigmata. Padre Pio’s example of humility, obedience, and faith amidst rejection serves as an inspiring reminder of the cost of following Christ. Monsignor Esseff also emphasizes the grace available to all of us, highlighting the importance of prayer and the Eucharist in staying connected to God’s will.

Join Kris McGregor and Monsignor Esseff as they reflect on how we are called to be lights in the world, radiating Christ’s love even through suffering.


Discerning Hearts Reflection Questions

  1. How does the example of St. Padre Pio’s suffering and obedience challenge your understanding of what it means to follow Christ faithfully, even when facing rejection or misunderstanding?
  2. In what ways can you embrace the daily crosses in your life, uniting your sufferings with Christ, as St. Padre Pio did through his stigmata and spiritual trials?
  3. How can the Eucharist become a more central part of your spiritual life, as it was for St. Padre Pio, who drew strength from it even in the midst of his physical and emotional pain?
  4. Are there areas in your life where you feel distant from God or struggle to see His presence? How can you deepen your connection through prayer, as St. Padre Pio’s prayer “Stay with me, Lord” invites us to?
  5. What does it mean to be a “light on a lampstand” in your current circumstances? How can you radiate Christ’s love and truth in a world that often rejects or misunderstands the Christian message?

St.-Pio-10

St. Padre Pio Communion Prayer:

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

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

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

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

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

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

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

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

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

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

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

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

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

TM2 – An Audience with the Pope – St. Therese and Marie: A Story of Two Cousins with Fr. Timothy Gallagher – Discerning Hearts Podcast


BA6 - "Refuse to Accept Discouragement" - Begin Again: The Spiritual Legacy of Ven. Bruno Lanteri with Fr. Timothy Gallagher

Episode 2 – An Audience with the Pope – St. Thérèse and Marie: A Story of Two Cousins with Fr. Timothy Gallagher – Discerning Hearts Podcast

Fr. Timothy Gallagher and Kris McGregor continue their look at the childhood and family life of St. Thérèse of Lisieux and her cousin Marie. Exploring  the close relationship between Thérèse and Marie through their letters, including key moments in their early years and the significant influence they had on each other’s lives.

St. Thérèse of Lisieux

Starting with the young teenage years of Thérèse and Marie, Fr. Gallagher describes their shared experiences and the strong bond they developed while growing up. With Thérèse’s fervent desire to join the Carmelite convent at the age of 15, despite her young age, and the obstacles she faced in achieving this goal, Fr. Gallagher details her efforts to gain permission from her father, her uncle, and ultimately, Pope Leo XIII.

Marie plays a supportive role during this challenging time, expressing her love and concern for Thérèse in her letters. With Marie’s vibrant personality, her deep devotion to the Eucharist, and her own spiritual journey, they also touch on the family’s involvement in the Church and the importance of their faith in guiding their decisions and actions.

Using the pilgrimage to Rome, where Thérèse intended to ask the Pope for special permission to enter Carmel early, Fr. Gallagher recounts the exchanges between Thérèse and Marie during this journey. Despite being cousins, their letters reflect a sister-like relationship, filled with affection and shared aspirations, as well as the spiritual ties between Thérèse and Marie, the support and love they provided each other, and the pivotal events leading up to Thérèse’s entrance into the Carmelite convent.


Discerning Hearts Reflection Questions

  1. Reflecting on the Support of Family in Vocational Discernment: How do the actions and encouragement of our family members influence our discernment and pursuit of God’s call in our lives?
  2. Trusting God’s Timing and Providence: In what ways can we trust God’s timing and providence, especially when facing obstacles to following our vocation or spiritual goals?
  3. Courage in the Face of Challenges: How can Thérèse’s determination to enter Carmel despite her young age inspire us to pursue our spiritual aspirations with courage and persistence?
  4. Role of Spiritual Companionship: What impact do close relationships, like that of Thérèse and Marie, have on our spiritual growth and how can we foster these connections in our own lives?
  5. Embracing Joy and Humor in Faith: How can we integrate joy and a sense of humor into our faith life, as seen in the playful and affectionate exchanges between Thérèse and Marie?

 


About this Series

Fr. Timothy Gallagher reflects upon the enduring legacy of St. Thérèse of Lisieux, exploring how her life and spirituality, deeply influenced by her family and how it offers profound insights into everyday holiness. He examines the role of family and spiritual friendships in nurturing faith, the importance of compassionate care for others, and how Thérèse’s example can inspire listeners to seek sanctity in their daily lives. He also brings forth more details of the spiritual bond between the Martin and Guérin families, offering a model for fostering deeper connections within one’s own family and community.


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

Did you know that Fr. Timothy Gallagher has 14 different podcast series on Discerning Hearts Catholic Podcasts?
Visit here to discover more!

TSP3 – How the Enemy Affects Us – St. Teresa of Avila, Spiritual Warfare, and the Progress of the Soul with Dan Burke – Discerning Hearts Podcasts


Episode 3 – How the Enemy Affects Us  – St. Teresa, Spiritual Warfare, and the Progress of the Soul with Dan Burke

In this episode, Dan Burke and Kris McGregor talk about how St. Teresa addresses the devil’s influence at different stages of spiritual growth, a topic often overlooked in discussions of her work. St. Teresa’s guidance on combating the enemy offers crucial tools for understanding spiritual struggles and moving toward union with God.

The idea that the “interior castle,” Teresa’s metaphor for the soul, exists within each person. Dan shares how this inward journey toward God is both challenging and transformative, drawing comparisons with other mystics like St. John of the Cross and Ignatius of Loyola. The need for mental prayer, discernment, and spiritual companions in this process, and discuss the dangers of passivity, encouraging listeners to engage in active dialogue with God to avoid being controlled by external circumstances.

They also address common misunderstandings about religious life, particularly the difference between attending church and living a deep, spiritual life. Listeners are called to move beyond intellectual knowledge and enter a lived experience of faith, using St. Teresa’s writings as a guide for personal transformation and healing from wounds.


Discerning Hearts Discussion Questions

  1. Understanding Spiritual Warfare
    How does St. Teresa of Ávila’s teaching on spiritual warfare in the Interior Castle help you recognize and combat the enemy in your own spiritual journey?
  2. The Inward Journey to God
    What does it mean for you personally to recognize that the “interior castle” is within you, and how can this awareness deepen your relationship with God?
  3. Role of Mental Prayer
    In what ways can you incorporate mental prayer into your daily routine to grow closer to God, as St. Teresa suggests?
  4. Discernment in Everyday Life
    How can you apply discernment to better understand spiritual movements in your life and distinguish between God’s guidance and distractions from the enemy?
  5. The Importance of Spiritual Companions
    Who are the spiritual companions or mentors in your life, and how can their guidance help you navigate your spiritual journey more effectively?
  6. Authentic Discipleship
    How does your relationship with God influence those around you, and what steps can you take to deepen your witness as an authentic disciple?
  7. Living Your Faith Beyond Sunday Mass
    In what ways can you move beyond attending Mass as a ritual to living a more deeply integrated spiritual life, as discussed in the episode?

You can find the book here.

An excerpt from the book:

Have you ever considered that the devil is active in your prayer life? In the parish church where you attend Mass? In the lives and actions of people of goodwill all around you? The saints remind us of a key aspect of living the spiritual life that we are wont to forget simply because we can’t see it and because we have been conditioned by the media and popular culture to think the devil works visibly only in “bad” people or in extraordinary ways, as in the movies. And although demons are certainly capable of extravagant or extraordinary manifestations, their ordinary work flies under our radar because it just isn’t that spectacular, though it is deadly.

In fact, subtlety, illusion, and deceit are their preferred methods of attack. An invisible battle for souls is being waged in and around us without reprieve, and we remain ignorant of it to our peril. St. Teresa of Avila, great mystic and Doctor of the Church, is best known for her writings on the way God leads souls along the path to union with Him through prayer. What many do not know about St. Teresa is that she also observed the actions of demons working with militant force to lead even good souls astray in ways that might surprise you. She shares these experiences freely in her autobiography, which she was commanded to write under obedience to her spiritual director.

Burke, Dan; Burke, Dan. The Devil in the Castle: St. Teresa of Avila, Spiritual Warfare, and the Progress of the Soul (p. 12). Sophia Institute Press. Kindle Edition.


For more episodes in this series visit Dan Burke’s Discerning Hearts page here:


Dan Burke is the founder and President of the Avila Institute for Spiritual Formation, which offers graduate and personal enrichment studies in spiritual theology to priests, deacons, religious, and laity in 72 countries and prepares men for seminary in 14 dioceses.

Dan is the author and editor of more than 15 books on authentic Catholic spirituality and hosts the Divine Intimacy Radio show with his wife, Stephanie, which is broadcast weekly on EWTN Radio. Past episodes can be found, along with thousands of articles on the interior life, at SpiritualDirection.com.

In his deep commitment to the advancement of faithful Catholic spirituality, he is also the founder of Apostoli Viae, a world-wide, private association of the faithful dedicated to living and advancing the authentic spiritual patrimony of the Church.

Most importantly, Dan is a blessed husband, father of four, grandfather of one—and grateful to be Catholic.

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

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

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

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

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

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

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

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


Discerning Hearts Reflection Questions

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

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

From the General Audience on St. Robert Bellarmine:

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

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

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

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

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

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

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

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

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. Hildegard von Bingen, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

St. Hildegard von Bingen, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

  • Born: September 16, 1098, Bermersheim vor der Höhe, Germany
  • Died: September 17, 1179, Bingen am Rhein, Germany

Dr. Matthew Bunson and Kris McGregor continue their discussion on St. Hildegard of Bingen, one of the great Doctors of the Church. They look at her contributions to the Church through her mystical visions, writings, and spiritual reforms. Dr. Bunson explains Hildegard’s deep intellectual curiosity, her commitment to the Church’s authority, and her role as a Benedictine nun in shaping her spirituality and sainthood. They focus on her three major works, Scivias, The Book of the Merits of Life, and The Book of Divine Works, which describe her visions in great detail, exploring themes of virtue, vice, and the Christian life.

It’s important to view Hildegard’s writings through the lens of Church authority, cautioning us to be skeptical of modern interpretations that distort her true intentions. Hildegard, far from being a feminist icon, submitted her mystical experiences to the Church for validation, which Dr. Bunson suggests is key to understanding her authentic mysticism.


Discerning Hearts Reflection Questions

  1. How does Hildegard’s obedience to Church authority challenge modern interpretations? In what ways does Hildegard’s submission of her visions to the Church invite us to reflect on the importance of obedience and discernment in our own spiritual lives?
  2. What can we learn from Hildegard’s integration of mysticism and practicality? How does Hildegard’s balance of mystical visions with practical reform inspire us to combine deep spirituality with actionable changes in the world around us?
  3. How do we approach visionary writings within the framework of the Church? How should we discern and interpret mystical or prophetic works, ensuring they align with the teachings and authority of the Church?
  4. What role does humility play in receiving God’s gifts? In what ways does Hildegard’s humility, especially in questioning her own visions, offer a model for how we should receive and use God’s gifts?
  5. How does Hildegard’s prophetic voice call us to reform? How can we apply the lessons from Hildegard’s call for Church reform, particularly her critique of vice and call to virtue, to address current challenges within the Church today?

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

APOSTOLIC LETTER

“5. Hildegard’s anthropology begins from the biblical narrative of the creation of man (Gen 1:26), made in the image and likeness of God. Man, according to Hildegard’s biblically inspired cosmology, contains all the elements of the world because the entire universe is recapitulated in him; he is formed from the very matter of creation. The human person can therefore consciously enter into a relationship with God. This does not happen through a direct vision, but, in the words of Saint Paul, as “in a mirror” (1 Cor 13:12). The divine image in man consists in his rationality, structured as intellect and will. Thanks to his intellect, man can distinguish between good and evil; thanks to his will, he is spurred to action.

Human beings are seen as a unity of body and soul. The German mystic shows a positive appreciation of corporeity and providential value is given even to the body’s weaknesses. The body is not a weight from which to be delivered. Although human beings are weak and frail, this “teaches” them a sense of creatureliness and humility, protecting them from pride and arrogance. Hildegard contemplated in a vision the souls of the blessed in paradise waiting to be rejoined to their bodies. Our bodies, like the body of Christ, are oriented to the glorious resurrection, to the supreme transformation for eternal life. The very vision of God, in which eternal life consists, cannot be definitively achieved without the body.

St. Hildegard of Bingen Dr. Matthew Bunson Discerning Hearts PodcastThe human being exists in both the male and female form. Hildegard recognized that a relationship of reciprocity and a substantial equality between man and woman is rooted in this ontological structure of the human condition. Nevertheless the mystery of sin also dwells in humanity, and was manifested in history for the first time precisely in the relationship between Adam and Eve. Unlike other medieval authors who saw Eve’s weakness as the cause of the Fall, Hildegard places it above all in Adam’s immoderate passion for her.

Even in their condition as sinners, men and women continue to be the recipients of God’s love, because God’s love is unconditional and, after the Fall, acquires the face of mercy. Even the punishment that God inflicts on the man and woman brings out the merciful love of the Creator. In this regard, the most precise description of the human creature is that of someone on a journey, homo viator. On this pilgrimage towards the homeland, the human person is called to a struggle in order constantly to choose what is good and avoid evil.

The constant choice of good produces a virtuous life. The Son of God made man is the subject of all virtues, therefore the imitation of Christ consists precisely in living a virtuous life in communion with Christ. The power of virtue derives from the Holy Spirit, poured into the hearts of believers, who brings about upright behaviour. This is the purpose of human existence. In this way man experiences his Christ-like perfection.

So as to achieve this goal, the Lord has given his Church the sacraments

6. So as to achieve this goal, the Lord has given his Church the sacraments. Salvation and the perfection of the human being are not achieved through the effort of the will alone, but rather through the gifts of grace that God grants in the Church.

The Church herself is the first sacrament that God places in the world so that she may communicate salvation to mankind. The Church, built up from “living souls”, may rightly be considered virgin, bride and mother, and thus resembles closely the historical and mystical figure of the Mother of God. The Church communicates salvation first of all by keeping and proclaiming the two great mysteries of the Trinity and the Incarnation, which are like the two “primary sacraments”; and then through administration of the other sacraments.

The summit of the sacramental nature of the Church is the Eucharist. The sacraments produce the sanctification of believers, salvation and purification from sin, redemption and charity and all the other virtues. However, to repeat, the Church lives because God within her has manifested his intraTrinitarian love, which was revealed in Christ. The Lord Jesus is the mediator par excellence. From the Trinitarian womb he comes to encounter man and from Mary’s womb he encounters God. As the Son of God, he is love incarnate; as the Son of Mary, he is humanity’s representative before the throne of God.

The human person can have an experience of God. Relationship with him, in fact, is not lived solely in the sphere of rationality, but involves the person totally. All the external and internal senses of the human being are involved in the experience of God. “But man was created in the image and likeness of God, so that he might act through the five bodily senses; he is not divided by them, rather through them he is wise, knowledgeable and intelligent in doing his work (…). For this very reason, because man is wise, knowledgeable and intelligent, he knows creation; he knows God — whom he cannot see except by faith — through creation and his great works, even if with his five senses he barely comprehends them” (Explanatio Symboli Sancti Athanasii in PL 197, 1073). This experiential process finds once again, its fullness in participation in the sacraments.

Hildegard also saw contradictions in the lives of individual members of the faithful and reported the most deplorable situations. She emphasized in particular that individualism in doctrine and in practice on the part of both lay people and ordained ministers is an expression of pride and constitutes the main obstacle to the Church’s evangelizing mission to non-Christians.

One of the salient points of Hildegard’s magisterium was her heartfelt exhortation to a virtuous life addressed to consecrated men and women. Her understanding of the consecrated life is a true “theological metaphysics”, because it is firmly rooted in the theological virtue of faith, which is the source and constant impulse to full commitment in obedience, poverty and chastity. In living out the evangelical counsels, the consecrated person shares in the experience of Christ, poor, chaste and obedient, and follows in his footsteps in daily life. This is fundamental in the consecrated life.

The monastic liturgy and the interiorization of sacred Scripture are central to her thought

7. Hildegard’s eminent doctrine echoes the teaching of the Apostles, the Fathers and writings of her own day, while it finds a constant point of reference in the Rule of Saint Benedict. The monastic liturgy and the interiorization of sacred Scripture are central to her thought which, focusing on the mystery of the Incarnation, is expressed in a profound unity of style and inner content that runs through all her writings.

The teaching of the holy Benedictine nun stands as a beacon for homo viator. Her message appears extraordinarily timely in today’s world, which is especially sensitive to the values that she proposed and lived. For example, we think of Hildegard’s charismatic and speculative capacity, which offers a lively incentive to theological research; her reflection on the mystery of Christ, considered in its beauty; the dialogue of the Church and theology with culture, science and contemporary art; the ideal of the consecrated life as a possibility for human fulfilment; her appreciation of the liturgy as a celebration of life; her understanding of the reform of the Church, not as an empty change of structure but as conversion of heart; her sensitivity to nature, whose laws are to be safeguarded and not violated.

For these reasons the attribution of the title of Doctor of the Universal Church to Hildegard of Bingen has great significance for today’s world and an extraordinary importance for women. In Hildegard are expressed the most noble values of womanhood: hence the presence of women in the Church and in society is also illumined by her presence, both from the perspective of scientific research and that of pastoral activity. Her ability to speak to those who were far from the faith and from the Church make Hildegard a credible witness of the new evangelization.

By virtue of her reputation for holiness and her eminent teaching, on 6 March 1979 Cardinal Joseph Höffner, Archbishop of Cologne and President of the German Bishops’ Conference, together with the Cardinals, Archbishops and Bishops of the same Conference, including myself as Cardinal Archbishop of Munich and Freising, submitted to Blessed John Paul II the request that Hildegard of Bingen be declared a Doctor of the Universal Church. In that petition, the Cardinal emphasized the soundness of Hildegard’s doctrine, recognized in the twelfth century by Pope Eugene III, her holiness, widely known and celebrated by the people, and the authority of her writings.

Doctor of the Universal Church

As time passed, other petitions were added to that of the German Bishops’ Conference, first and foremost the petition from the nuns of Eibingen Monastery, which bears her name. Thus, to the common wish of the People of God that Hildegard be officially canonized, was added the request that she be declared a “Doctor of the Universal Church”.

With my consent, therefore, the Congregation for the Causes of Saints diligently prepared a Positio super Canonizatione et Concessione tituli Doctoris Ecclesiae Universalis for the Mystic of Bingen. Since this concerned a famous teacher of theology who had been the subject of many authoritative studies, I granted the dispensation from the measures prescribed by article 73 of the Apostolic Constitution Pastor Bonus. The cause was therefore examined and approved by the Cardinals and Bishops, who met in Plenary Session on 20 March 2012. The proponent (ponens) of the cause was His Eminence Cardinal Angelo Amato, Prefect of the Congregation for the Causes of Saints.

At the audience of 10 May 2012, Cardinal Amato informed us in detail about the status quaestionis and the unanimous vote of the Fathers at the above-mentioned Plenary Session of the Congregation for the Causes of Saints. On 27 May 2012, Pentecost Sunday, I had the joy of announcing to the crowd of pilgrims from all over the world gathered in Saint Peter’s Square the news of the conferral of the title of Doctor of the Universal Church upon Saint Hildegard of Bingen and Saint John of Avila at the beginning of the Assembly of the Synod of Bishops and on the eve of the Year of Faith.

Today, with the help of God and the approval of the whole Church, this act has taken place. In Saint Peter’s Square, in the presence of many Cardinals and Prelates of the Roman Curia and of the Catholic Church, in confirming the acts of the process and willingly granting the desires of the petitioners, I spoke the following words in the course of the Eucharistic sacrifice: “Fulfilling the wishes of numerous brethren in the episcopate, and of many of the faithful throughout the world, after due consultation with the Congregation for the Causes of Saints, with certain knowledge and after mature deliberation, with the fullness of my apostolic authority I declare Saint John of Avila, diocesan priest, and Saint Hildegard of Bingen, professed nun of the Order of Saint Benedict, to be Doctors of the Universal Church. In the name of the Father, and of the Son, and of the Holy Spirit.”

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. Hildegard von Bingen, Part 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

St. Hildegard von Bingen, Part 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

  • Born: September 16, 1098, Bermersheim vor der Höhe, Germany
  • Died: September 17, 1179, Bingen am Rhein, Germany

Dr. Matthew Bunson and Kris McGregor discuss St. Hildegard of Bingen, one of the newer Doctors of the Church, declared so by Pope Benedict XVI. They explore her remarkable life, her profound mysticism, obedience to the Church, and contributions to theology, medicine, and music.

Hildegard, often called the “Sybil of the Rhine,” was misunderstood by some as a proto-feminist, but she was deeply committed to the Church’s teachings. Her mystical visions, referred to as the “shadow of the living light,” shaped much of her extensive writings. Pope Benedict XVI highlighted her global vision of salvation history, touching on topics like creation, the sacraments, and the last judgment. Hildegard’s gifts extended beyond theology, as she composed over 70 hymns and developed a keen understanding of natural medicine, combining her intellectual and spiritual genius to serve her community. Her life and work continue to inspire the Church today.


Discerning Hearts Reflection Questions

  1. The Role of Obedience in Holiness How does St. Hildegard’s example of obedience to the Church’s authority challenge our own attitudes toward submission in our faith life?
  2. Reclaiming Authentic Spirituality In what ways can we ensure that we stay true to the authentic teachings of the Church while engaging with figures like Hildegard who have been misinterpreted by secular agendas?
  3. Integration of Knowledge and Faith How can we, like Hildegard, integrate our intellectual pursuits with our spiritual life, ensuring that both serve the greater glory of God?
  4. The Value of Mystical Experiences What lessons can we learn from Hildegard’s hesitancy to share her visions, and how can we discern the authenticity of spiritual experiences in our own lives?
  5. Genius in Service of the Church How does Hildegard’s vast range of contributions, from theology to medicine to music, inspire us to use our own gifts fully in service to the Church and others?
  6. Humility and Greatness In what ways does Hildegard’s humility despite her vast genius encourage us to approach our own talents with a spirit of humility and service?
  7. The Call to Holiness through Action How does Hildegard’s balance of spiritual contemplation and active service inform how we approach our vocation and daily life as Catholics?

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

APOSTOLIC LETTER

Proclaiming Saint Hildegard of Bingen, professed nun of the Order of Saint Benedict, a Doctor of the Universal Church

1. A “light for her people and her time”: in these words Blessed John Paul II, my Venerable Predecessor, described Saint Hildegard of Bingen in 1979, on the occasion of the eight-hundredth anniversary of the death of this German mystic. This great woman truly stands out crystal clear against the horizon of history for her holiness of life and the originality of her teaching. And, as with every authentic human and theological experience, her authority reaches far beyond the confines of a single epoch or society; despite the distance of time and culture, her thought has proven to be of lasting relevance.

St. Hildegard of Bingen Matthew Bunson Doctor of Church Podcast“In Saint Hildegard of Bingen there is a wonderful harmony between teaching and daily life. In her, the search for God’s will in the imitation of Christ was expressed in the constant practice of virtue, which she exercised with supreme generosity and which she nourished from biblical, liturgical and patristic roots in the light of the Rule of Saint Benedict. Her persevering practice of obedience, simplicity, charity and hospitality was especially visible.

In her desire to belong completely to the Lord, this Benedictine Abbess was able to bring together rare human gifts, keen intelligence and an ability to penetrate heavenly realities.

2. Hildegard was born in 1098 at Bermersheim, Alzey, to parents of noble lineage who were wealthy landowners. At the age of eight she was received as an oblate at the Benedictine Abbey of Disibodenberg, where in 1115 she made her religious profession. Upon the death of Jutta of Sponheim, around the year 1136, Hildegard was called to succeed her as magistra. Infirm in physical health but vigorous in spirit, she committed herself totally to the renewal of religious life. At the basis of her spirituality was the Benedictine Rule which views spiritual balance and ascetical moderation as paths to holiness. Following the increase in vocations to the religious life, due above all to the high esteem in which Hildegard was held, around 1150 she founded a monastery on the hill of Rupertsberg, near Bingen, where she moved with twenty sisters. In 1165, she established another monastery on the opposite bank of the Rhine. She was the Abbess of both.

Within the walls of the cloister, she cared for the spiritual and material well-being of her sisters, fostering in a special way community life, culture and the liturgy. In the outside world she devoted herself actively to strengthening the Christian faith and reinforcing religious practice, opposing the heretical trends of the Cathars, promoting Church reform through her writings and preaching and contributing to the improvement of the discipline and life of clerics. At the invitation first of Hadrian IV and later of Alexander III, Hildegard practised a fruitful apostolate, something unusual for a woman at that time, making several journeys, not without hardship and difficulty, to preach even in public squares and in various cathedral churches, such as at Cologne, Trier, Liège, Mainz, Metz, Bamberg and Würzburg. The profound spirituality of her writings had a significant influence both on the faithful and on important figures of her time and brought about an incisive renewal of theology, liturgy, natural sciences and music. Stricken by illness in the summer of 1179, Hildegard died in the odour of sanctity, surrounded by her sisters at the monastery of Rupertsberg, Bingen, on 17 September 1179

3. In her many writings Hildegard dedicated herself exclusively to explaining divine revelation and making God known in the clarity of his love. Hildegard’s teaching is considered eminent both for its depth, the correctness of its interpretation, and the originality of its views. The texts she produced are refreshing in their authentic “intellectual charity” and emphasize the power of penetration and comprehensiveness of her contemplation of the mystery of the Blessed Trinity, the Incarnation, the Church, humanity and nature as God’s creation, to be appreciated and respected.

These works were born from a deep mystical experience and propose a perceptive reflection on the mystery of God.

The Lord endowed her with a series of visions from childhood, whose content she dictated to the Benedictine monk Volmar, her secretary and spiritual advisor, and to Richardis von Stade, one of her women religious. But particularly illuminating are the judgments expressed by Saint Bernard of Clairvaux, who encouraged her, and especially by Pope Eugene III, who in 1147 authorized her to write and to speak in public. Theological reflection enabled Hildegard to organize and understand, at least in part, the content of her visions. In addition to books on theology and mysticism, she also authored works on medicine and natural sciences. Her letters are also numerous — about four hundred are extant; these were addressed to simple people, to religious communities, popes, bishops and the civil authorities of her time. She was also a composer of sacred music. The corpus of her writings, for their quantity, quality and variety of interests, is unmatched by any other female author of the Middle Ages.

Her main writings are the Scivias, the Liber Vitae Meritorum and the Liber Divinorum Operum. They relate her visions and the task she received from the Lord to transcribe them. In the author’s view her Letters were no less important; they bear witness to the attention Hildegard paid to the events of her time, which she interpreted in the light of the mystery of God. In addition there are 58 sermons, addressed directly to her sisters. They are her Expositiones Evangeliorum, containing a literary and moral commentary on Gospel passages related to the main celebrations of the liturgical year. Her artistic and scientific works focus mainly on music, in the Symphonia Harmoniae Caelestium Revelationum; on medicine, in the Liber Subtilitatum Diversarum Naturarum Creaturarum and in the Causae et Curae, and on natural sciences in the Physica. Finally her linguistic writings are also noteworthy, such as the Lingua Ignota and the Litterae Ignotae, in which the words appear in an unknown language of her own invention, but are composed mainly of phonemes present in German.

Hildegard’s language, characterized by an original and effective style, makes ample use of poetic expressions and is rich in symbols, dazzling intuitions, incisive comparisons and evocative metaphors.

4. With acute wisdom-filled and prophetic sensitivity, Hildegard focused her attention on the event of revelation. Her investigation develops from the biblical page in which, in successive phases, it remains firmly anchored. The range of vision of the mystic of Bingen was not limited to treating individual matters but sought to offer a global synthesis of the Christian faith. Hence in her visions and her subsequent reflections she presents a compendium of the history of salvation from the beginning of the universe until its eschatological consummation. God’s decision to bring about the work of creation is the first stage on this immensely long journey which, in the light of sacred Scripture, unfolds from the constitution of the heavenly hierarchy until it reaches the fall of the rebellious angels and the sin of our first parents.

This initial picture is followed by the redemptive Incarnation of the Son of God, the activity of the Church that extends in time the mystery of the Incarnation and the struggle against Satan. The definitive Coming of the Kingdom of God and the Last Judgement crown this work.

Hildegard asks herself and us the fundamental question, whether it is possible to know God: This is theology’s principal task. Her answer is completely positive: through faith, as through a door, the human person is able to approach this knowledge. God, however, always retains his veil of mystery and incomprehensibility. He makes himself understandable in creation but, creation itself is not fully understood when detached from God. Indeed, nature considered in itself provides only pieces of information which often become an occasion for error and abuse. Faith, therefore, is also necessary in the natural cognitive process, for otherwise knowledge would remain limited, unsatisfactory and misleading.”

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.

SISL6 – I’ve Lost My Peace – Struggles in the Spiritual Life with Fr. Timothy Gallagher – Discerning Hearts Podcasts

I’ve Lost My Peace – Struggles in the Spiritual Life with Fr. Timothy Gallagher O.M.V.

Fr. Timothy Gallagher and Kris McGregor continue their discussion on struggles in the spiritual life by revisiting the story of Paul, a character who experiences both spiritual and non-spiritual desolation. Initially, Paul’s situation improves after he slows down his studies, rediscovers his love for teaching, and begins to engage more in prayer and confession. However, as time passes, he begins to feel unrest, struggles with prayer, and becomes discouraged.

Fr. Gallagher explains that Paul is experiencing spiritual desolation, which is a disturbance of soul brought on by the enemy. The enemy tries to unsettle Paul, not through obvious temptation but by diminishing his peace and creating confusion. This tactic aims to pull Paul away from his spiritual growth. This reminds us of the importance of recognizing spiritual desolation, naming it, and using Ignatian tools to resist it, such as prayer, meditation, and suitable acts of penance.

During desolation, it is crucial not to make significant changes but to remain steadfast in prayer and seek God’s grace. Small acts of resistance, even simple gestures, can help counter spiritual desolation and break its hold. The theme of beginning again after every fall, a concept from Venerable Bruno Lanteri, is a key message of hope in the spiritual life.

You can pick up a copy of the book here.


Discerning Hearts Reflection Questions

  1. Recognizing Spiritual Desolation Have you ever experienced moments of restlessness or discouragement in your spiritual life, and how did you identify them as spiritual desolation?
  2. Responding with Prayer When you feel troubled in your heart, do you turn to God in simple prayer, asking for help and guidance?
  3. Maintaining Faithfulness in Desolation How do you maintain your commitment to prayer and spiritual practices during times of spiritual desolation without making significant changes?
  4. Using Scripture for Strength What scripture passages or spiritual readings bring you comfort and strength during times of spiritual struggle?
  5. Practicing Small Acts of Resistance How can you incorporate small acts of resistance, like engaging in service or community, to counter feelings of isolation and discouragement in your spiritual journey?
  6. Beginning Again with Hope When you fall or struggle, how do you embrace the practice of beginning again without shame, trusting in God’s mercy and grace?

An excerpt from the book:

“When people love the Lord, Ignatius says, and rejoice in the peace this brings, the enemy may attempt to undermine that peace by troubling them. Elsewhere, Ignatius describes this spiritual disturbance as the enemy’s “war against the peace” these people experience. Note that the enemy does not, at this point, tempt Paul to anything sinful. He seeks rather to diminish and even eliminate Paul’s peace, replacing it with trouble of heart. Again, there is no shame in experiencing this or similar tactics of the enemy. It is simply what happens when we live the spiritual life in a fallen but redeemed and loved world. As with Julie, Paul will not be harmed if he is aware of, identifies, and rejects the enemy’s spiritual desolation.

Obviously, if Paul — or any one of us — does not identify and reject this tactic of the enemy, it will cause harm. What, then, of Paul’s questions? Is his disturbance a sign that he is doing something wrong? That he is trying too hard? Trying too little? That he is regressing? The answer to all these questions appears to be no. In Paul’s journal, we see no sign of regression — quite the contrary. Most probably, precisely because Paul is progressing so well, the enemy induces this “disturbance of soul” and “war against peace” in an attempt to hinder his progress. How does Paul and how do we reject such disturbance from the enemy? As already said, the first need is to make no changes, to relinquish nothing of the spiritual program we have in place.”

Gallagher O.M.V, Fr. Timothy ; Gallagher O.M.V, Fr. Timothy. Struggles in the Spiritual Life: Their Nature and Their Remedies (p. 36). Sophia Institute Press. Kindle Edition.

 


To find more episodes from this series, visit the Struggles in the Spiritual Life Podcast


From the book’s description:

Here is a powerful, life-changing book that will help you understand and conquer the struggles you face in your spiritual life. It’s a book for those who love the Lord and desire holiness yet often feel adrift or stagnant in their search for spiritual growth.

All of us encounter valleys on our journey with the Lord — those periods of spiritual desolation that are a painful yet unavoidable feature of our prayer life. Spiritual desolation is as complex as we are, so understanding what is happening and responding to it properly are critical to reaching the heights of holiness.

With warmth and understanding, Fr. Gallagher carefully identifies in this book the various forms of spiritual and nonspiritual desolation and supplies the remedy for each. You’ll learn how to discern whether your struggles derive from medical or psychological conditions or whether those struggles are spiritual and permitted by the Lord for reasons of growth. In each case, you’ll be given the remedy for the struggle. You’ll also learn the forms of spiritual dryness and of the Dark Night — and how to respond to them.

In chapter after chapter, Fr. Gallagher presents a particular struggle as experienced by fictional characters and then provides the advice he gives to those who come to him for spiritual direction about that struggle. You’ll gain confidence as you journey through desolation, and you’ll learn to reject the enemy’s ploys to infect you with a sense of hopelessness.


Did you know that Fr. Timothy Gallagher has 14 different podcast series on Discerning Hearts Catholic Podcasts?
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