HP4 – Prayer and Forgiveness – The Heart of Prayer with Fr. Éamonn Bourke
Fr. Éamonn Bourke and Kris McGregor explore the why, how, and what of “prayer”. In this episode, they explore the healing nature of prayer. They discuss how the role of forgiveness in our daily prayer.
Here is an excerpt from their conversation:
Fr. Éamonn Bourke:
Okay. One of the things that often kind of holds people back is their own sinfulness, and sinfulness can be quite embarrassing in life. You know where they say that things that happen in secret, in the dark places, we often don’t want to see in the light. You know? And our own broken sinfulness can make us blush at times and can cause us to step back from prayer and step back from God and say, “Well, God’s not interested in me.” I just want you to know that there is nothing that you can’t share with God. There is no weakness, brokenness, sinfulness that can’t be shared with him, because he is not going to judge us in prayer. He’s going to just love us in prayer.
So whatever is holding you back, whatever is causing you to step away from prayer, that’s what you need to bring to God in prayer. So don’t let there be any barriers between yourself and God or any secrets between yourself and God. And if you can share the secrets, the wounded, broken, embarrassing secrets of our life with God in prayer, then your life is at rights. You know? You have nothing to fear, so don’t hold back. Start today.
Father Éamonn Bourke is a priest of the Archdiocese of Dublin, Ireland, and served as Vocations Director for the diocese, as well as Pastor in a number of its parishes. Trained as a spiritual director in the contemplative style, he now serves as Chaplain to University College, Dublin, the largest University in Ireland.
SJC3 – Contemplative Faith: Certitude in Darkness – St. John of the Cross: Master of Contemplation with Fr. Donald Haggerty – Discerning Hearts Podcast
In this series Fr. Donald Haggerty and Kris McGregor discuss the depths of prayer as explored by St. John of the Cross, the Mystical Doctor of the Church. In this episode, conversation leads to the experience of the Dark Nights often associated with St. John of the Cross
An excerpt from St. John of the Cross: Master of Contemplation
What can be the reason for this experience in prayer? Saint John of the Cross affirms that supernatural faith, inasmuch as it places us in an immediate contact with God, affects the intellect in a strangely painful way with the onset of contemplative graces. The truths of revelation that the intellect embraces in faith now seem to surpass comprehension in a manner unlike any previous experience in prayer. A deeper understanding of theological faith can explain why this occurs. It is inadequate to conceive of our faith as simply an assent by our mind to truths that are then held securely with personal conviction. This is not at all the full picture. On a very personal level, in our relations with God himself, faith is a kind of real conduit into the actual mystery of God. As a theological virtue, it unites the intellect quite directly and immediately to the mystery of God. The effect of this union, depending on a soul’s closeness to God, is to stretch the intellect beyond what it can assimilate in its natural capacity. The result in the time of interior prayer is a painful experience of obscurity within the intellect toward the God of ultimate mystery known personally in faith. This is not an experience of dark doubts about God. Rather, it is as though a light has begun to shine too brightly, preventing our eyes from seeing what is there in front of us. The closer we approach the light of God, the more his presence blinds us. The ordinary act of comprehension in regard to natural objects of knowledge does not function in this way. But when the knowledge is of God himself in his immediate personal presence to the soul, the consequence is vastly different.
Haggerty, Donald. Saint John of the Cross: Master of Contemplation (pp. 67-68). Ignatius Press. Kindle Edition.
HP3 – The Healing Nature of Prayer – The Heart of Prayer with Fr. Éamonn Bourke
Fr. Éamonn Bourke and Kris McGregor discuss the why, how, and what of “prayer”. In this episode, they explore the healing nature of prayer. They examine the many wounds we can bring to our prayer and the Father’s great desire to heal our pain.
Here is an excerpt from their conversation:
Kris McGregor
Prayer requires a soul to be vulnerable in order to ask the Lord to help enlighten you about areas that He sees that we’re kind of closing our eye. It’s not something that we’re maybe intentionally doing, but again, just asking the Lord, “Okay, help me. Help me to see what you see to help me to understand how you understand me.”
Fr. Éamonn Bourke:
Oh, I think so. I think even making that prayer your own. Like, “Lord, help me to see myself as you see me.” Because one thing we can become used to our sin and our brokenness that we don’t even notice that it’s having an effect in our lives and our sinfulness can really affect the way we live our life each and every day. We can sometimes get used to, I go out to meet my friends, I can be a bit ratty and a bit snappy or that kind sort of actually look, that’s me. Or I should be making a cup of tea for someone doing a job, but look, I’m used to my own kind of comfort and that kind of stuff. Or I really find it hard to stand up in front of people and talk and like that’s just me. I can’t do that because no one will want to hear me or whatever it is that we’re really grappling with.
Honesty around that helps us to recognize, “Well, actually, Lord, what’s stopping me from doing this? What’s the blockage that’s in my life that’s causing me to maybe think of myself or to wallow in self-pity or to think of myself before others. Like what’s broken and wounded in myself that’s causing me to act in this way? Because I really want to be a generous person. I want to be a loving person. I want to be a person of joy and hope in the world, but there’s something holding me back and I’m just not really sure what’s holding me back. So please enlighten me to the area of my life that’s causing me to be weighed down so that I can allow you in to heal.”
Father Éamonn Bourke is a priest of the Archdiocese of Dublin, Ireland and served as Vocations Director for the diocese, as well as Pastor in a number of its parishes. Trained as a spiritual director in the contemplative style, he now serves as Chaplain to University College, Dublin, the largest University in Ireland.
SJC2 – Caverns of Longing within the Soul – St. John of the Cross: Master of Contemplation with Fr. Donald Haggerty – Discerning Hearts Podcast
In this series Fr. Donald Haggerty and Kris McGregor discuss the depths of prayer as explored by St. John of the Cross, the Mystical Doctor of the Church.
Here is the excerpt from the The Living Flame of Love by St. John of the Cross that Fr. Haggerty references in the podcast:
Songs of the soul in the intimate communication of loving union with God.
1. O living flame of love
that tenderly wounds my soul
in its deepest center! Since
now you are not oppressive,
now consummate! if it be your will:
tear through the veil of this sweet encounter!
2. O sweet cautery,
O delightful wound!
O gentle hand! O delicate touch
that tastes of eternal life and pays every debt!
In killing you changed death to life.
3. O lamps of fire! in whose splendors
the deep caverns of feeling,
once obscure and blind,
now give forth, so rarely, so exquisitely,
both warmth and light to their Beloved.
4. How gently and lovingly
you wake in my heart,
where in secret you dwell alone;
and in your sweet breathing,
filled with good and glory,
how tenderly you swell my heart with love.
We encounter the importance of seeking a contentment with nothing other than God in many places in Saint John of the Cross’ writings. Shortly after introducing the image of the faculties as “deep caverns of feeling” in The Living Flame of Love, for instance, he affirms that a primary impediment to contemplation occurs when attachments cling to us and are repeatedly sought instead of our seeking God himself. These attachments are always contrary to accepting a contentment with having nothing: “Any little thing that adheres to them in this life is sufficient to so burden and bewitch them that they do not perceive the harm or note the lack of their immense goods, or know their own capacity” (LF 3.18). The words are a strong admonition. It takes very little to upset and block the proper dynamism of a holy pursuit of God in or out of the life of prayer. We can end up living unaware of the harm inflicted by very common tendencies that, in effect, keep us from being content with having nothing, that is, nothing but God. We have a capacity for greatness, for being filled with the love of God in our prayer. Yet we may live our hours of prayer like restless marauders in a search for prizes or enjoyments worth very little, seeking for delights that satisfy us only in negligible and fleeting ways. Without an awakening by which God becomes a passionate pursuit engaging our life’s entire intensity, our soul can descend easily to a dull caricature of its actual potency. As Saint John of the Cross writes:
It is an amazing thing that the least of these goods is enough so to encumber these faculties, capable of infinite goods, that they cannot receive these infinite goods until they are completely empty, as we shall see. Yet when these caverns are empty and pure, the thirst, hunger, and yearning of the spiritual feeling is intolerable. Since these caverns have deep stomachs, they suffer profoundly; for the food they lack, which as I say is God, is also profound. (LF 3.18)
Haggerty, Donald. Saint John of the Cross: Master of Contemplation (pp. 48-49). Ignatius Press. Kindle Edition.
HP2 – Creating Space for Prayer – The Heart of Prayer with Fr. Éamonn Bourke
Fr. Éamonn Bourke and Kris McGregor discuss the why, how, and what of “prayer”. In this episode, they explore a creating space for prayer. They also reflect on the witness of Servant of God Dorothy Day.
Here is an excerpt from their conversation:
Fr. Éamonn Bourke:
Absolutely God constantly speaks to the human heart at certain times. Do we stop and listen that God is always prompting us? God will never give up on us. Always drawing us back to life and to love. And sometimes if we can just allow his presence in, he can inspire greatness in the midst of a kind of mediocre in our life. You know, when things are just sometimes even a mess, you know, but he will never give up on us. So if you are listening today and you think that God has given up on you or that there is no hope for me or I can’t, this, what we’re talking about here is for somebody else or it’s for the theologians, for the, the Saint, spirituality and, and holiness and sainthood is open for all of us and God is constantly calling us so we can become holy in the midst of all wherever your family life is, or your work life is, or your school life is that her called a holiness there.
And he called Doorothy Day into something incredible. And she had the courage to stop herself and say, okay, I’m not sure what this is, but I’m want to go with it. And one thing I often think of people , especially young people. I think they’re often afraid to enter into the misre prayer or to enter into holiness or enter into the spiritual life because they feel they’re gonna miss out on something or it’s gonna cramp prompt their style, or, you know, they’re going to look foolish among their friends and that kind of stuff, but actually God never takes away. He always gives. So when we enter into the mystery prayer, we don’t lose anything, we actually gain an abundance. So if you can realize that we have nothing to lose by stilling ourselves and entering to the mystery of prayer because God wants to give us the kingdom abundance more than we can ask or imagine.
What I love about Dorothy Day is her spirituality and her faithfulness brought her to recognize God, not just in herself, but in the people around her and even in people that other people had written off. I love this story where the elderly man had gone to live in the home that they’d set up in a, his language wasn’t particularly, um, suitable for children. If you know what I mean, and he was a bit abusive and that kind of, and people were saying, no, you must throw this man out on the street. He’s causing problems here. And she didn’t. She said, we must love this man. And it turned out the man was in the early stage of Alzheimer’s. So he was actually struggling mentally, which was causing him to act in this way. But her love and her patience with this man helped him to die with dignity. So she was able to see the presence of God. And I think that’s what happens when we entered to mystery of prayer. We begin to see the presence of God, even in the midst of our problems, even in the midst of the people around us who get on our nerves, even in the midst of the worries of life. But as we know, the world is full of beautiful people and beautiful things as well. So it’s about recognizing that.
Father Éamonn Bourke is a priest of the Archdiocese of Dublin, Ireland and served as Vocations Director for the diocese, as well as Pastor in a number of its parishes. Trained as a spiritual director in the contemplative style, he now serves as Chaplain to University College, Dublin, the largest University in Ireland.
SJC1 – The Hiding Place of the Beloved – St. John of the Cross: Master of Contemplation with Fr. Donald Haggerty – Discerning Hearts Podcast
In this introductory episode, Fr. Donald Haggerty and Kris McGregor discuss the depths of prayer as explored by St. John of the Cross, the Mystical Doctor of the Church. Fr. Haggerty helps the listener understand the nature of mystical contemplation and more specifically “What or who is a mystic?” He also helps us understand the dwelling of God in our souls and how can we enter into contemplative prayer.
Here is the excerpt from the Spiritual Canticle by St. John of the Cross that Fr. Haggerty references in the podcast:
SONG OF THE SOUL AND THE BRIDEGROOM
I
THE BRIDE
Where have You hidden Yourself,
And abandoned me in my groaning, O my Beloved? You have fled like the hart,
Having wounded me.
I ran after You, crying; but You were gone.
II
O shepherds, you who go
Through the sheepcots up the hill, If you shall see Him
Whom I love the most,
Tell Him I languish, suffer, and die.
St. John of the Cross
III
In search of my Love
I will go over mountains and strands;
I will gather no flowers,
I will fear no wild beasts;
And pass by the mighty and the frontiers.
IV
O groves and thickets
Planted by the hand of the Beloved; O verdant meads
Enameled with flowers,
Tell me, has He passed by you?
Where have you hidden,
Beloved, and left me moaning?
You fled like the stag
after wounding me;
I went out calling you, but you were gone. This initial stanza of “The Spiritual Canticle” unlocks the bolt of a door, allowing us a first glimpse at the soul of Saint John of the Cross and his intense love for God. In these opening lines of a lengthy poem, we hear the agonized voice of a lover tormented by her solitude, in a terrible suffering after the departure of her Beloved. The piercing lament of the bride, wounded in the depth of her soul, is an image of the lover of God who seeks for his return after earlier enjoying his close presence. The mood of loneliness in the poem will shift over the course of its forty stanzas to a recognition of the Beloved’s presence even in his concealment. But for now, as the poem commences, the pain is strong and irremediable. Many of the stanzas of this exquisite poem, full of lush natural images, were composed by Saint John of the Cross without pen or paper, the stanzas kept in his memory, while he was locked in a windowless, six-by-ten-foot converted closet, with only a thin slit of light high up in a wall. That room served as a makeshift prison cell in the Calced Carmelite Friars’ monastery in Toledo, Spain, for nine months of his life, from December 1577 until August 1578. Only in the very last period of the nine months did he receive pen and paper from a sympathetic friar serving as his jailer and write down verses. He later recounted to Carmelite nuns that another important poem, “The Dark Night”, was completed before he left that prison cell.
Haggerty, Donald. Saint John of the Cross: Master of Contemplation (pp. 18-19). Ignatius Press. Kindle Edition.
HP1 – What is Prayer? – The Heart of Prayer with Fr. Éamonn Bourke
Fr. Éamonn Bourke and Kris McGregor discuss the why, how, and what of “prayer.” In this episode, they explore the nature of prayer and responding to the call of relationship with God.
Here is an excerpt from their conversation:
Fr. Éamonn Bourke:
We pick up messages from our upbringing, from our surroundings, from the people around us that robs of our peace and developers of that dignity. No human person is perfect. And the way they relate to us will always be imperfect. And the way we relate to other people will be imperfect. But the beautiful thing is that we have a Father who is perfect and who relates to us in a most perfect and beautiful way, and that who we can relate to. And I suppose the beginning point for me in prayer is really recognizing that which we’re carrying, which is vulnerable and weak, and which is weighing us down. And that’d be the beginning point of our prayer. We often think when we go to pray after like put on a smiling face and my life have to be perfect. And I have to say nice words.
Some of the greatest prayers, the prayer that comes from the heart, and, and even to say to God, look, Lord, I’m a frail and vulnerable person. I I’ve picked up a message in my life that I’m overweight and that, that there’s something wrong with me or I’m too shy or I I’m, I’m no good as a person. This is what I’ve picked up from the world. And I’m, I’m just really sharing that with you this morning and the pain that that brings me and the energy it saps for my life. And it, it makes me look at myself and, um, that’s my gift to you this morning, my frail broken, vulnerable weakness. And I’m offering to you as a gift. And I know you as a perfect loving father can transform this broken, frail, weak part of myself, into something beautiful that handing this gift over to God, God can bring something incredibly beautiful from even the most broken wounded state in life. I’ve complete confidence in this. So in some ways we don’t have to put a perfect face on before God when we pray, because he wants to see us and hear his words and all he wants to, in some ways, the broken, weak, vulnerable, embarrassed parts of our life, the stuff that we’re embarrassed to share with anyone else God has already in there. And he’s literally inviting us in to, to open it up, to share it with him so that he can pour his grace into or hurts.
Kris McGregor:
Another important aspect of the why we should pray to him is that sometimes we carry an anger. There may be something that has made us so darkened, anger that even though it’s red hot, sometimes it’s like red, and yet it may be at a person or at parents or something. But oftentimes when you go even deeper, you’re angry with God. Why should I pray to him? And I’ve prayed and he hasn’t answered me. Or why should I do that? Because he’s only going to punish me if I open myself up to him, that can be a real concern for some can’t it Father.
Fr. Éamonn Bourke:
Absolutely. It can be a very deep concern for people because as I said, human life is not easy. And we have, uh, problems and trials. We have times of illness, we have times of bereavement and that can affect us on the physical level, on the emotional level. And most importantly, on the spiritual level. And it can create can anger in our hearts. Remember, my, my own mother died this time last year. And even just coming to terms with the grief for loss, I began to realize myself that there was an anger myself towards God,, that he’d taken her and she’d suffered quite a lot in her life. And just realizing that that anger was there was in a self, a beautiful gift that God enlightened me to see that, okay, I am. So what do I do with this anger? I tell God, I’m angry. I can bring this to the God who loves me and I can share it with him. And I can tell God I’m angry with you, or I’m disappointed with you, or I feel, I feel abandoned by you at times, you know, so we can be completely honest with him in this, whatever is really holding us back and that deep anger within ourselves. Often when we’re upset or anxious, we can bury things down and we can, we can try and cover it up and we can try to force it down, but it doesn’t go away. The wound is still there and unless we can really bring it into our, into light and bring it out to God and share it with them, it’s going to become like a festering wound within our hearts. It’s always going to rob of our peace. You know, they always say to error is human and to forgive divine. So the forgiveness is really a gift from God and a grace from God. And if we pray for that gift of being free, to be able to forgive and to allow anger to go, from his heart flows, that beautiful gift of the energy and the grace.
Father Éamonn Bourke is a priest of the Archdiocese of Dublin, Ireland and served as Vocations Director for the diocese, as well as Pastor in a number of its parishes. Trained as a spiritual director in the contemplative style, he now serves as Chaplain to University College, Dublin, the largest University in Ireland.
The following prayer covers most of the significant areas of forgiveness. Often, such a prayer will bring to mind other areas that need forgiveness. Let the Holy Spirit move freely and guide your mind to persons or groups that you need to forgive. This is especially useful before confession.
Lord Jesus Christ, I ask today to forgive everyone in my life. I know that You will give me the strength to forgive and I thank You that You love me more than I love myself and want my happiness more than I desire it for myself.
Father, I forgive Your for the times death has come into my family, hard times, financial difficulties, or that I thought were punishments sent by You and people said “It’s God;s will,” and I became bitter and resentful toward You. Purify my heart and mind today.
Lord, I forgive MYSELF for my sins, faults and failings, for all that is bad in myself or that I think is bad, I forgive myself. For any delvings in superstition, using ouija boards, horoscopes, going to seances, using fortune telling or wearing lucky charms, I reject all that superstition and choose You alone as my Lord and Savior. Fill me with Your Holy Spirit.
I further forgive myself for taking Your name in vain, not worshipping You by attending church, for hurting my parents, getting drunk, for sins against purity, bad books, bad movies, fornication, adultery, homosexuality. You have forgiven me, today I forgive myself.
Also for abortion, stealing, lying, defrauding, hurting people’s reputation, I forgive myself.
I truly forgive my MOTHER, I forgive her for all the times she hurt me, she resented me, she was angry with me and for all the times she prefered my brothers and sisters to me. I forgive her for the times she told me I was dumb, ugly, stupid, the worst of the children or that I cost the family a lot of money. For the times she told me I was unwanted, an accident, a mistake or not what she expected, I forgive her.
I forgive my FATHER. I forgive him for any non-support, any lack of love, affection or attention. I forgive him for any lack of time, for not giving me his companionship, for his drinking, arguing and fighting with my mother or the other children. For his severe punishments, for desertion, for being away from home, for divorcing my mother or for any running around, I do forgive him.
Episode 6 St. Catherine of Siena: Her Life and Teachings with Fr. Thomas McDermott
In this episode, Fr. McDermott aids in our understanding of St. Catherine’s teachings on the “Blood of Christ” and its context from Sacred Scripture and Medieval sensibilities. He discusses “The Christ Bridge” as a central image in St. Catherine’s writings and one’s spiritual journey. The flowering of baptismal grace is exemplified in this teaching.
Fr. Thomas McDermott, OP is Regent of Studies for the Dominican Province of St. Albert the Great and is the author of “Catherine of Siena: Spiritual Development in Her Life and Teaching” (Paulist, 2008) and “Filled with all the Fullness of God: An Introduction to Catholic Spirituality”. He obtained a doctorate in spiritual theology from the Angelicum and taught for several years at Kenrick-Glennon Seminary in St. Louis. He currently serves as pastor at St. Vincent Ferrer, in Chicago, IL.
Our series is based on “Catherine of Siena” by Fr. McDermott
Msgr. Esseff reflects on the meanings within the Holy Thursday liturgy of the Church. He discusses the action of Jesus when He washes the feet of the apostles and what that means for us today. Can we be Jesus to others and wash the feet of even our enemies? He also discusses the institution of the Eucharist and what it truly means to have devotion to the Blessed Sacrament.
Before the feast of Passover, Jesus knew that his hour had come
to pass from this world to the Father.
He loved his own in the world and he loved them to the end.
The devil had already induced Judas, son of Simon the Iscariot, to hand him over.
So, during supper,
fully aware that the Father had put everything into his power
and that he had come from God and was returning to God,
he rose from supper and took off his outer garments.
He took a towel and tied it around his waist.
Then he poured water into a basin
and began to wash the disciples’ feet
and dry them with the towel around his waist.
He came to Simon Peter, who said to him,
“Master, are you going to wash my feet?”
Jesus answered and said to him,
“What I am doing, you do not understand now,
but you will understand later.”
Peter said to him, “You will never wash my feet.”
Jesus answered him,
“Unless I wash you, you will have no inheritance with me.”
Simon Peter said to him,
“Master, then not only my feet, but my hands and head as well.”
Jesus said to him,
“Whoever has bathed has no need except to have his feet washed,
for he is clean all over;
so you are clean, but not all.”
For he knew who would betray him;
for this reason, he said, “Not all of you are clean.”So when he had washed their feet
and put his garments back on and reclined at table again,
he said to them, “Do you realize what I have done for you?
You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am.
If I, therefore, the master and teacher, have washed your feet,
you ought to wash one another’s feet.
I have given you a model to follow,
so that as I have done for you, you should also do.”
