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

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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

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?
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?
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?
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?
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.

The 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

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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

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?
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?
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?
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?
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?
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?
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.

“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.

BTP2 – El Cielo en la Fe Día 1 Oración 2 por Santa Isabel de la Trinidad – Comenzando a orar con el Dr. Anthony Lilles – Podcast Corazones Discernientes

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Episodio 2 – El Cielo en la Fe Día 1 Oración 2 por Santa Isabel de la Trinidad – Comenzando a orar con el Dr. Anthony Lilles – Podcast Corazones Discernientes

Este episodio con el Dr. Anthony Lillis y Kris McGregor se centra en las reflexiones espirituales de Santa Isabel de la Trinidad, concretamente en su retiro “El Cielo en la Fe” y su aplicación a la vida de oración. El debate se centra en la integración de la vida cotidiana con la oración constante, inspirada en la segunda oración del primer día del retiro. Esta oración, profundamente arraigada en los escritos de Santa Isabel, hace hincapié en la llamada a «permanecer en mí» expresada por Jesús, abogando por una morada perpetua y habitual en la presencia de Dios.

Las reflexiones de Santa Isabel, exploradas por la Dra. Lillis, subrayan la importancia de incorporar temas de meditación a lo largo del día, una práctica que se alinea con los ejercicios espirituales desarrollados por San Ignacio de Loyola. Este método de reflexión, que incluye oraciones matutinas y vespertinas seguidas de meditación, tiene como objetivo fomentar una comunión más profunda con el amor transformador de Cristo. Los escritos de Isabel sirven de guía para que su hermana y otros creyentes interioricen las enseñanzas divinas y las apliquen a sus vidas, cultivando así una conciencia continua de la presencia de Dios.

El Dr. Lillis desarrolla la profunda comprensión de Isabel del “Permanecer” en Dios, que no se limita a momentos fugaces, sino que se extiende a un estado permanente y habitual de estar con Dios en todos los aspectos de la vida. Este enfoque tiene sus raíces en las experiencias personales de Isabel de la presencia divina y su contemplación de las Escrituras, en particular su meditación sobre la simple pero profunda línea de las Escrituras, “permanece en mí”. Las enseñanzas de Elizabeth abogan por una vida en la que cada acción y relación esté impregnada de la conciencia de Dios, animando a los creyentes a mantener la alegría en Su presencia en medio de los desafíos cotidianos.

La conversación también profundiza en los fundamentos teológicos de las ideas de Isabel, destacando la inhabitación de la Trinidad y el viaje transformador que supone reconocer la propia miseria y la nada ante la misericordia de Dios. Los escritos de Isabel revelan un camino hacia la transformación espiritual a través de la aceptación de nuestras debilidades y fracasos, donde los encuentros con la misericordia de Dios conducen a una vida de amor y gracia.

Día 2 – Segunda oración

3. “Permaneced en Mí». Es la Palabra de Dios quien da esta orden, expresa este deseo. Permaneced en Mí, no unos instantes, unas horas que deben pasar, sino «permaneced…” permanentemente, habitualmente, Permaneced en Mí, orad en Mí, adorad en Mí, amad en Mí, sufrid en Mí, trabajad y actuad en Mí. Permanece en Mí para que puedas encontrarte con cualquiera o con cualquier cosa; penetra aún más en estas profundidades. Esta es verdaderamente la «soledad a la que Dios quiere atraer el alma para hablarle», como cantaba el profeta.

4. Para comprender este dicho tan misterioso, no debemos, por así decirlo, detenernos en la superficie, sino adentrarnos cada vez más en el Ser divino por medio del recogimiento. “Sigo mi camino”, exclamó San Pablo; así debemos descender cada día por esta senda del Abismo que es Dios; deslicémonos por esta pendiente en confianza totalmente amorosa.”Abismo llama a abismo”.Es allí, en lo más profundo, donde se produce el impacto divino, donde el abismo de nuestra nada se encuentra con el Abismo de la misericordia, con la inmensidad del todo de Dios.Allí encontraremos la fuerza para morir a nosotros mismos y, perdiendo todo vestigio del yo, seremos transformados en amor. . . . “¡Bienaventurados los que mueren en el Señor!

Isabel de la Trinidad. The Complete Works of Elizabeth of the Trinity, vol. 1 (featuring a General Introduction and Major Spiritual Writings) (Obra completa de Isabel de la Trinidad) (pp. 94-95).
ICS Publications. Edición Kindle.

Discerning Hearts Reflection Questions

Encuentro personal con la presencia de Dios: Reflexiona sobre tus propias experiencias de la presencia de Dios en tu vida.
¿Recuerdas momentos en los que te hayas sentido particularmente cerca de Dios, semejantes a las experiencias de Santa Isabel? ¿Cómo influyen esos momentos en tu deseo de “permanecer en Él” continuamente?
Integración de la oración en la vida cotidiana: Santa Isabel subraya la importancia de permanecer habitualmente en la presencia de Dios, no sólo durante los momentos formales de oración, sino a lo largo de todo el día.
Reflexiona sobre los retos y las oportunidades que se te presentan a la hora de integrar la oración y la conciencia de Dios en tus actividades cotidianas. ¿Cómo puedes hacer que cada acción y relación sea un reflejo de tu comunión orante con Dios?
Encontrar a Dios en la debilidad y la miseria: El podcast analiza el concepto de encontrar la misericordia de Dios en medio del reconocimiento de nuestra propia miseria y debilidad.
Reflexiona sobre cómo el reconocimiento de tus debilidades y fracasos puede ser un camino para experimentar más profundamente la misericordia y el amor de Dios. ¿Cómo cambia esta perspectiva tu forma de entender el crecimiento y la transformación espirituales?
Práctica del recogimiento: Santa Isabel habla del recogimiento como un volver el corazón y la mente a Dios.
Reflexiona sobre la práctica del recogimiento en tu propia vida espiritual. ¿Qué pasos prácticos puedes dar para cultivar esta disciplina, asegurándote de que tu conciencia de Dios impregna todo lo que haces?
Vivir una vida transformada por el amor: El objetivo último de las reflexiones de Santa Isabel es ser transformados en amor por la gracia de Dios.
Reflexiona sobre lo que significa para ti ser “transformado en amor”. ¿Cómo puedes vivir más plenamente esta transformación en tus relaciones, decisiones y acciones?

Nos gustaría dar las gracias a Miriam Gutiérrez por proporcionar “la voz” de Santa Isabel para esta serie.

Para ver otros episodios de la serie, visite la página Corazones Perspicaces del Dr. Anthony Lilles.

Anthony Lilles, S.T.D., ha servido a la Iglesia y ayudado en la formación del clero y los seminaristas desde 1994. Antes de llegar a San Patricio, trabajó en seminarios y casas de formación de la archidiócesis de Denver y la archidiócesis de Los Ángeles. Hijo de un granjero californiano, casado y con hijos adultos jóvenes, es licenciado en Teología por la Universidad Franciscana de Steubenville y posee tanto la licencia eclesiástica como el doctorado en Teología Espiritual por la Universidad Pontificia Santo Tomás de Aquino de Roma (el Angelicum). Experto en los escritos de Santa Isabel de la Trinidad y de los Doctores Carmelitas de la Iglesia, es cofundador del Instituto de Formación Espiritual de Ávila y del Programa de Alta Vocación para vocaciones sacerdotales. También fundó el Centro Juan Pablo II para la Cultura Contemplativa, que organiza simposios, retiros y conferencias. Además de sus publicaciones, tiene un blog en www.beginningtopray.com .

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

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

Born: 13 November 354
Died: 28 August 430

Dr. Matthew Bunson and Kris McGregor discusses the life and legacy of St. Augustine, one of the most influential figures in Christian history. Dr. Bunson describes Augustine as a towering figure, honored as a saint, a Church Father, and a Doctor of the Church, often referred to as the “Doctor of Grace.” His vast body of work, including Confessions and City of God, has profoundly impacted Western civilization and Christian thought.

The podcast delves into Augustine’s early life, marked by a search for truth that led him through various philosophical and religious paths, including Manichaeism, a sect that emphasized the struggle between good and evil. Despite his brilliant intellect, Augustine’s early years were also characterized by moral failings and spiritual struggles, including a notorious prayer, “Lord, make me chaste, but not yet,” reflecting his inner conflict.

A pivotal moment in Augustine’s life was his encounter with St. Ambrose in Milan, whose teachings and personal example deeply influenced him. Augustine’s eventual conversion to Christianity was spurred by an emotional and spiritual crisis, culminating in a mystical experience where he heard a child’s voice saying, “Take and read,” leading him to a passage in Romans that brought about his complete transformation. He was baptized by Ambrose, marking the beginning of his new life dedicated to Christ.

Discerning Hearts Reflection Questions

Augustine’s Influence on Christianity How has St. Augustine’s theological contributions shaped both Catholic and broader Christian thought throughout history?
The Role of Intellectual Pride What lessons can we learn from Augustine’s struggle with intellectual pride, especially in his early years with the Manicheans?
The Importance of Spiritual Guidance How did the influence of key figures like St. Monica and St. Ambrose guide Augustine towards his conversion, and how can we seek similar guidance in our own spiritual journeys?
Conversion as a Lifelong Process Augustine experienced multiple conversions throughout his life; in what ways can we recognize and embrace ongoing conversion in our own faith lives?
The Struggle Between Faith and Reason How did Augustine reconcile his desire for intellectual understanding with his need for faith, and what does this teach us about the balance between reason and belief?
Impact of Sin and Redemption Reflect on Augustine’s confessions of sin and the transformative power of God’s grace; how can we apply this understanding to our own experiences of sin and redemption?
Resting in God’s Peace Augustine famously stated, “Our hearts find no peace until they rest in you”; how does this insight challenge us to seek true peace in our relationship with God?

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2008:

“In Milan, Augustine acquired the habit of listening – at first for the purpose of enriching his rhetorical baggage – to the eloquent preaching of Bishop Ambrose, who had been a representative of the Emperor for Northern Italy. The African rhetorician was fascinated by the words of the great Milanese Prelate; and not only by his rhetoric. It was above all the content that increasingly touched Augustine’s heart. The great difficulty with the Old Testament, because of its lack of rhetorical beauty and lofty philosophy was resolved in St Ambrose’s preaching through his typological interpretation of the Old Testament: Augustine realized that the whole of the Old Testament was a journey toward Jesus Christ. Thus, he found the key to understanding the beauty and even the philosophical depth of the Old Testament and grasped the whole unity of the mystery of Christ in history, as well as the synthesis between philosophy, rationality and faith in the Logos, in Christ, the Eternal Word who was made flesh.
Augustine soon realized that the allegorical interpretation of Scripture and the Neo-Platonic philosophy practised by the Bishop of Milan enabled him to solve the intellectual difficulties which, when he was younger during his first approach to the biblical texts, had seemed insurmountable to him.

Thus, Augustine followed his reading of the philosophers’ writings by reading Scripture anew, especially the Pauline Letters. His conversion to Christianity on 15 August 386 therefore came at the end of a long and tormented inner journey – of which we shall speak in another catechesis -, and the African moved to the countryside, north of Milan by Lake Como – with his mother Monica, his son Adeodatus and a small group of friends – to prepare himself for Baptism. So it was that at the age of 32 Augustine was baptized by Ambrose in the Cathedral of Milan on 24 April 387, during the Easter Vigil.”

For more visit Vatican.va

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

PSM12 – The Two Liturgies: External and Internal – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast

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Episode 12 – The Two Liturgies: External and Internal – Pathway to Sacred Mysteries with Dr. David Fagerberg, Ph.D.

Dr. David Fagerberg and Kris McGregor discuss the concept of “two liturgies”—the external liturgy of the Eucharist and the internal, spiritual liturgy in the heart, where the Holy Spirit continually prays. The idea that true theology is not merely academic but lived out in the life of everyday believers, represented by figures like “Mrs. Murphy,” who embody practical, lived theology through their faith and actions.

The Christian journey towards deification, the process of becoming more like God, which is often met with humility or hesitation by believers. However, Christianity is not just a moral code but an invitation to participate in the divine life of the Trinity. Words and concepts in theology can become “worn smooth” over time, losing their impact, and theologians and artists play an important role in revitalizing these truths for contemporary believers.

Encountering Christ in both sacred and secular spaces, and the liturgical experience, transforms how one views the world. They reflect on how the cycles of liturgy and life, including moments of illness, aging, and everyday struggles, are all part of God’s work in shaping a person’s spiritual journey.

Here are some of the topics explored in this episode:

The Noetic faculty in the heart (meaning perception of the heart)
Hesychia – stilleness, rest, quiet, silence

From the discussion with Dr. Fagerberg:

“I’m looking for a quote, it’s from a contemporary Orthodox Metropolitan named Hierotheos, and he says, if the noetic faculty in the heart is operating, then we can come in contact with, what he calls, a second liturgy, “something happens that seems strange to most people, but is natural for those who consciously practice hesychia.” This is a silence, contemplative. “Although they are present at the Divine Eucharist and are aware through their senses and their reason of everything going on,” those are the first two faculties that I identified, “they’re listening at the same time to the noetic faculty in the heart where the Holy Spirit praises without ceasing. Lord Jesus Christ’s son of God have mercy on me.”

In other words, there are two liturgies. One is the external liturgy of the Divine Eucharist, where the bread and wine are changed into the body and blood of Christ in the Holy Spirit. The other is the inner liturgy or Eucharist, where they experience uncreated worship and the spiritual priest of divine grace celebrates. There’s no break between the two liturgies. Both are accomplished with full awareness. The Holy Spirit changes the bread and wine into Christ’s body and blood, and the same Holy Spirit activates noetic prayer on the altar of the heart.

Well, by talking about aestheticism and mysticism, my purpose has been to try to make us think about… That sounds like I just denied everything I’ve been saying. I’m trying to make us think about something, make us think about this synergy going on, and I am trying to make us think about it. I’m writing books about Mrs. Murphy. I don’t want her to read them, but I write about Mrs. Murphy for my colleagues. So that my colleagues, I made a sweeping gesture to mean the academic world, so that they don’t look down their noses at Mrs. Murphy. My lesson from Aidan Kavanagh and the thesis is that Mrs. Murphy is a true theologian and I’m making an apologetic for her.”

Discerning Hearts Reflection Questions

Understanding the Two Liturgies: How do the external and internal liturgies influence your relationship with God?
Recognizing Your Inner Mrs. Murphy: In what ways do you embody practical theology in your everyday life?
Embracing Deification: How open are you to the idea of ascending into deification, and what steps can you take toward it?
Reclaiming Lost Words: Which spiritual or theological terms have lost their impact on you, and how can you rediscover their depth?
Encountering Christ in the World: Where do you most frequently encounter Christ in your daily life, and how do you respond?
Embracing the Spiritual Journey: How do you perceive the cyclical nature of spiritual growth, and where are you in your journey?
Contemplating Life’s Purpose: Reflect on the entirety of your life as a spiritual offering to God—how are you preparing for your final encounter with Him?

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

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

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

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

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

BTP1 El Cielo en la Fe Día 1 Oración 1 por Santa Isabel de la Trinidad – Comenzando a orar con el Dr. Anthony Lilles – Podcast Corazones Discernientes

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Episodio 1 – El Cielo en la Fe Día 1 Oración 1 por Santa Isabel de la Trinidad – Comenzando a orar con el Dr. Anthony Lilles – Podcast Corazones Discernientes

El primer episodio del podcast, presentado por Kris McGregor con el Dr. Anthony Lilles, profundiza en el retiro El cielo en la fe de Santa Isabel de la Trinidad. El Dr. Lilles, experto en espiritualidad carmelita, destaca la importancia de Santa Isabel de la Trinidad, una mística carmelita de Dijon, que hizo hincapié en la oración profunda y en un encuentro transformador con Cristo accesible a todos los católicos. El retiro de Santa Isabel, destinado a su hermana, es una guía para fomentar una relación profunda y personal con Dios a través de la oración, que consiste en reflexiones diarias para la contemplación.

San Juan Pablo II, notablemente influido por Isabel, ejemplifica su amplio impacto, mostrando su papel en la profundización de la vida espiritual de muchos, incluida la suya propia. A pesar de su limitado acceso a la Biblia completa, las reflexiones de Isabel demuestran un profundo compromiso con las Escrituras, semejante a la Lectio Divina, mostrando su profunda comprensión e integración de las Escrituras en sus reflexiones sobre la oración y la comunión con Dios.

La primera reflexión de Elizabeth se centra en el deseo de Jesús de que estemos en comunión con Él y con el Padre, destacando el aspecto personal y relacional de la oración. Elizabeth explica que experimentar el cielo, o vivir en comunión con Dios, no se limita al más allá, sino que comienza en el presente a través de la fe y la oración. Insiste en la llamada universal a la santidad, afirmando que todos los cristianos, independientemente de las circunstancias de su vida, están invitados a compartir esta comunión con Dios, que se alcanza dando prioridad a la oración en sus vidas.

Este episodio sienta las bases de una serie que promete explorar las profundidades de la espiritualidad carmelita y las profundas ideas de Santa Isabel de la Trinidad sobre la oración, la comunión con Dios y la búsqueda de la santidad en la vida cotidiana.

Día 1 – Primera oración

1. “Padre, quiero que donde yo estoy estén también conmigo los que Tú me has dado, para que contemplen mi gloria que Tú me has dado, porque Tú me has amado desde antes de la creación del mundo». 1 Tal es el último deseo de Cristo, su oración suprema antes de volver a su Padre. Quiere que donde Él está nosotros estemos también, no sólo por la eternidad, sino ya en el tiempo, que es eternidad comenzada y aún en curso. Es importante, pues, saber dónde debemos vivir con Él para realizar su sueño divino. «El lugar donde está escondido el Hijo de Dios es el seno del Padre, o la Esencia divina, invisible a todo ojo mortal, inalcanzable para todo intelecto humano»,2 como dijo Isaías: «Verdaderamente Tú eres un Dios oculto». 3 Y, sin embargo, su voluntad es que estemos establecidos en Él, que vivamos donde Él vive, en la unidad del amor; que seamos, por así decirlo, su propia sombra. 4

2. Por el bautismo, dice San Pablo, hemos sido unidos a Jesucristo. 5 Y además: «Dios nos sentó juntos en el cielo en Cristo Jesús, para mostrar en los siglos venideros las riquezas de su gracia». 6 Y más adelante: «Ya no sois huéspedes ni forasteros, sino que pertenecéis a la Ciudad de los santos y a la Casa de Dios». 7 La Trinidad: ésta es nuestra morada, nuestro «hogar», la casa del Padre que nunca debemos abandonar. El Maestro dijo un día: «El esclavo no permanece en la casa para siempre, pero el hijo 8 permanece allí para siempre» (San Juan). 9

Discerning Hearts Reflection Questions

¿De qué manera la forma en que Santa Isabel de la Trinidad entiende la oración desafía tu enfoque actual de la oración y de la relación con Dios?
Reflexiona sobre la idea de que el cielo no es sólo un estado futuro, sino una experiencia accesible en el presente a través de la fe y la oración. ¿Cómo cambia esta perspectiva tu visión de la vida cotidiana y de la práctica espiritual?
Santa Isabel subraya la importancia de las Escrituras para profundizar en nuestra relación con Dios, incluso sin tener pleno acceso a la Biblia. ¿Cómo puedes integrar más plenamente las Escrituras en tu vida de oración para fomentar una comunión más estrecha con Dios?
Teniendo en cuenta el deseo de Jesús de estar en comunión con nosotros, tal como lo destaca Santa Isabel, ¿cómo podrías responder más plenamente a este deseo en tu propia vida de fe y oración?
Las reflexiones de santa Isabel pretendían guiar a su hermana, una madre ocupada, en la profundización de su vida espiritual. ¿De qué manera habla esto de la posibilidad de una profunda profundidad espiritual en medio del ajetreo de tus responsabilidades diarias?

Nos gustaría dar las gracias a Miriam Gutiérrez por proporcionar “la voz” de Santa Isabel para esta serie.

Para ver otros episodios de la serie, visite la página Corazones Perspicaces del Dr. Anthony Lilles.

PSM11 – Ascetical Struggle and a Mystical Joy – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast

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Episode 11 – Ascetical Struggle and a Mystical Joy – Pathway to Sacred Mysteries with Dr. David Fagerberg, Ph.D.

Dr. David Fagerberg and Kris McGregor explore a dense definition of liturgy as “the resis of the Trinity canonically extended to invite our synergistic ascent into deification”. Dr. Fagerberg explains that liturgy is not just a human ritual but the active work of God in the cosmos, drawing participants into the divine life. Touching on various aspects of liturgical participation, including the struggle many people feel in engaging with liturgy due to distractions or personal preferences, Dr. Fagerberg advises approaching liturgy as a sacred “tryst” with God, a meeting between divine and human lovers, where the focus should be on prayer rather than criticism.

They discuss the concept of liturgy as a transformative process that requires both God’s grace and human cooperation. Dr. Fagerberg contrasts this with an automatic, thoughtless participation, urging a more intentional and spiritually prepared engagement. He introduces the idea of liturgical asceticism, where one develops capacities for deeper liturgical participation over a lifetime, akin to preparing for the “eighth day” or the eschatological fulfillment in the resurrection.

This goes into the notion of liturgical time, distinguishing between “Kronos” (ordinary time) and “Kairos” (sacred time), and how liturgy allows worshippers to step into this sacred time, experiencing a reality larger than the temporal world. They discuss how different people, like theologians or laypersons, may apprehend liturgy differently, but all are invited to enter into its mystery with a heart prepared by spiritual practices, such as contemplation and asceticism.

Here are some of the topics explored in this episode:

The definition of liturgy: Liturgy is the perichoresis of the Trinity kenotically extended to invite our synergistic ascent into deification.

From the discussion with Dr. Fagerberg:

“This is why it’s important for worshiping on Sunday, the Lord’s Day for the Lord’s people in the Lord’s house at the Lord’s table. Sunday is this eighth day, the day of the resurrection. After six days of creation, got rested on the seventh, and when humanity fell into sin, God had to act again. So Sunday, the day of resurrection, is like one more day in the Book of Genesis being added as an appendix. And Taft says to anyone beginning the study of Sunday, “The initial impression is one of confusion.” Sunday is the first day, the day of creation, the day of light, the day of the new time. I think it’s just named the cosmic dimensions of Sunday, but it’s also the last day, the eighth day, the day beyond the days, the day of Jubilee, the day of the end time.

Now he has named the eschatological dimensions of Sunday. It’s the day of the resurrection, the day of the post-resurrection appearances and meals. Watch for that in the scripture readings eight days later on Sunday. It’s the day of the descent of the Spirit and the day of the ascension. These are the historical Jesus days.

And then, he gives finally the ecclesiological church meanings. The day of the assembly, the day of the Eucharist, the day of baptism, the day of ordinations. Until one asks, “Is there anything Sunday doesn’t mean?” And the answer of course, is no. For the early Church Sunday was indeed everything. The symbolic day, a sign of the time of the church between ascension and parousia, the time in which we are living now, it’s the day symbolic of all days for… And here’s the quote, which I stumbled on in our earlier conversation so I can slip it in here. “It’s a day symbolic of all days for the purpose of all Christian liturgy is to express in a ritual moment that which should be the basic stance of every moment of our lives.”

Once a year you celebrate a birthday in a ritual way, but that doesn’t mean you don’t love your kid for the other 364 days. Once a week, you enter into this Eucharistic uplift and twist with God, but that doesn’t mean you forget about him for the other days of the week. What you do on Sunday morning should be an expression of the basic stance of every day, of every hour, of every moment. Well, that seems to me like an ascetical struggle and a mystical joy.”

Discerning Hearts Reflection Questions

Understanding Liturgy’s Divine Nature: How does recognizing liturgy as the active work of God in the cosmos, rather than a mere human ritual, change your approach to participating in it?
Entering Sacred Time: How can you become more aware of the transition from “Kronos” to “Kairos” during the liturgy, and what practices might help you prepare for this sacred encounter?
Prayerful Participation: In what ways can you focus more on prayer and less on criticism during liturgical celebrations, especially when distractions arise?
Liturgy as a Tryst with God: How does viewing liturgy as a meeting between divine and human lovers influence your relationship with God during the Mass?
Developing Liturgical Capacities: What steps can you take to cultivate the spiritual capacities needed for a deeper, more transformative participation in the liturgy?
Balancing Grace and Cooperation: How do you understand the balance between God’s grace and your own cooperation in the liturgical experience, and how can this understanding enhance your spiritual life?
The Role of Asceticism in Liturgy: How might embracing a more ascetical approach to your spiritual life prepare you for a fuller participation in the liturgy and the life of the Church?

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

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

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

St. Bernard of Clairvaux, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

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St. Anthony of Padua Doctor of Church Matthew Bunson Podcast

St. Bernard of Clairvaux, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: 1090, Fontaine-lès-Dijon, France
Died: August 20, 1153, Clairvaux Abbey, France
Books: Two-Fold Knowledge

Dr. Matthew Bunson and Kris McGregor discuss the life and influence of St. Bernard of Clairvaux, a 12th-century Cistercian monk and doctor of the Church. St. Bernard played a significant role in the Second Crusade, being called upon due to his reputation as a powerful preacher. Despite the Crusade’s failure, which was attributed to the incompetence and infighting of its leaders, Bernard was heavily criticized. He responded with humility, writing a formal apology to the Pope and stating that the failure was due to the sins of the crusaders rather than his call to arms. Bernard also took a strong stand against antisemitism, traveling through Germany to preach against attacks on Jewish communities, showcasing his commitment to justice and peace.

St. Bernard is also remembered for his deep mystical theology and devotion to the Blessed Virgin Mary. He sought to deepen the Church’s understanding of divine love and the importance of contemplative prayer. His influence extended to other notable figures like Hildegard of Bingen, whom he supported and encouraged. Bernard’s marian devotion is particularly highlighted through his emphasis on Mary as Mediatrix and Star of the Sea, roles that reflect her guiding and protective presence in the lives of the faithful. His teachings and humility made him a significant figure in the Church, earning him the title of Doctor of the Church in 1830.

Discerning Hearts Reflection Questions

St. Bernard’s Role in the Second Crusade: How does St. Bernard’s involvement in the Second Crusade challenge or deepen your understanding of Christian responsibility in times of conflict?
Handling Criticism with Humility: In what ways can St. Bernard’s humble response to criticism inspire your own approach to facing unjust accusations?
Anti-Semitism and Justice: How does St. Bernard’s efforts against antisemitism reflect the Church’s teachings on justice and the dignity of every human person?
Theology and Mysticism: How can St. Bernard’s integration of contemplative prayer and theology influence your own spiritual practices and understanding of God?
Devotion to the Blessed Virgin Mary: What does St. Bernard’s deep devotion to Mary as Mediatrix and Star of the Sea teach us about the role of Marian devotion in Christian life?
Influence on Other Saints: How does St. Bernard’s guidance of Hildegard of Bingen and others exemplify the importance of spiritual mentorship in the Church?
Legacy as a Doctor of the Church: In what ways does St. Bernard’s life and teachings continue to be relevant and instructive for the Church today?

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009

“I would now like to reflect on only two of the main aspects of Bernard’s rich doctrine: they concern Jesus Christ and Mary Most Holy, his Mother. His concern for the Christian’s intimate and vital participation in God’s love in Jesus Christ brings no new guidelines to the scientific status of theology. However, in a more decisive manner than ever, the Abbot of Clairvaux embodies the theologian, the contemplative and the mystic. Jesus alone Bernard insists in the face of the complex dialectical reasoning of his time Jesus alone is “honey in the mouth, song to the ear, jubilation in the heart (mel in ore, in aure melos, in corde iubilum)”. The title Doctor Mellifluus, attributed to Bernard by tradition, stems precisely from this; indeed, his praise of Jesus Christ “flowed like honey”. In the extenuating battles between Nominalists and Realists two philosophical currents of the time the Abbot of Clairvaux never tired of repeating that only one name counts, that of Jesus of Nazareth. “All food of the soul is dry”, he professed, “unless it is moistened with this oil; insipid, unless it is seasoned with this salt. What you write has no savour for me unless I have read Jesus in it” (In Canticum Sermones XV, 6: PL 183, 847). For Bernard, in fact, true knowledge of God consisted in a personal, profound experience of Jesus Christ and of his love. And, dear brothers and sisters, this is true for every Christian: faith is first and foremost a personal, intimate encounter with Jesus, it is having an experience of his closeness, his friendship and his love. It is in this way that we learn to know him ever better, to love him and to follow him more and more. May this happen to each one of us!

In another famous Sermon on the Sunday in the Octave of the Assumption the Holy Abbot described with passionate words Mary’s intimate participation in the redeeming sacrifice of her Son. “O Blessed Mother”, he exclaimed, “a sword has truly pierced your soul!… So deeply has the violence of pain pierced your soul, that we may rightly call you more than a martyr for in you participation in the passion of the Son by far surpasses in intensity the physical sufferings of martyrdom” (14: PL 183, 437-438). Bernard had no doubts: “per Mariam ad Iesum”, through Mary we are led to Jesus. He testifies clearly to Mary’s subordination to Jesus, in accordance with the foundation of traditional Mariology. Yet the text of the Sermone also documents the Virgin’s privileged place in the economy of salvation, subsequent to the Mother’s most particular participation (compassio) in the sacrifice of the Son. It is not for nothing that a century and a half after Bernard’s death, Dante Alighieri, in the last canticle of the Divine Comedy, was to put on the lips of the Doctor Mellifluus the sublime prayer to Mary: “Virgin Mother, daughter of your own Son, / humble and exalted more than any creature, / fixed term of the eternal counsel” (Paradise XXXIII, vv. 1 ff.).

These reflections, characteristic of a person in love with Jesus and Mary as was Bernard, are still a salutary stimulus not only to theologians but to all believers. Some claim to have solved the fundamental questions on God, on man and on the world with the power of reason alone. St Bernard, on the other hand, solidly founded on the Bible and on the Fathers of the Church, reminds us that without a profound faith in God, nourished by prayer and contemplation, by an intimate relationship with the Lord, our reflections on the divine mysteries risk becoming an empty intellectual exercise and losing their credibility. Theology refers us back to the “knowledge of the Saints”, to their intuition of the mysteries of the living God and to their wisdom, a gift of the Holy Spirit, which become a reference point for theological thought. Together with Bernard of Clairvaux, we too must recognize that man seeks God better and finds him more easily “in prayer than in discussion”. In the end, the truest figure of a theologian and of every evangelizer remains the Apostle John who laid his head on the Teacher’s breast.

I would like to conclude these reflections on St Bernard with the invocations to Mary that we read in one of his beautiful homilies. “In danger, in distress, in uncertainty”, he says, “think of Mary, call upon Mary. She never leaves your lips, she never departs from your heart; and so that you may obtain the help of her prayers, never forget the example of her life. If you follow her, you cannot falter; if you pray to her, you cannot despair; if you think of her, you cannot err. If she sustains you, you will not stumble; if she protects you, you have nothing to fear; if she guides you, you will never flag; if she is favourable to you, you will attain your goal…” (Hom. II super Missus est, 17: PL 183, 70-71).”

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

St. Bernard of Clairvaux, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast

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St. Bernard of Clairvaux, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

Born: 1090, Fontaine-lès-Dijon, France
Died: August 20, 1153, Clairvaux Abbey, France
Books: Two-Fold Knowledge

Dr. Matthew Bunsen and Kris McGregor discuss the life and influence of St. Bernard of Clairvaux. St. Bernard, a Doctor of the Church, is celebrated for his deep spirituality, theological brilliance, and reformative impact on monastic life. He was instrumental in building the Cistercian order and defending Church teachings. Bernard’s upbringing in a noble family provided him with a strong education and a profound devotion to Scripture and the Blessed Mother. After resisting worldly temptations, he entered the Benedictine order and helped restore the vigor of the original Rule of St. Benedict at the Abbey of Clairvaux. His leadership and dedication attracted many followers, and Clairvaux flourished under his guidance.

Bernard’s teachings, particularly on the Song of Songs, reflect his eloquent and elegant theology. Despite his desire for a contemplative life, he was frequently called upon by the Church to mediate conflicts, reform ecclesiastical practices, and support the papacy. His work, including his involvement in the Second Crusade, came at a great personal cost, but he remained committed to serving Christ and the Church.

Discerning Hearts Reflection Questions

The Significance of Spiritual Healing: How does St. Bernard’s title as a healer and miracle worker influence your understanding of spiritual healing in your own life?
Embracing Austerity: What lessons can you learn from St. Bernard’s severe austerity and self-discipline in pursuing a life dedicated to Christ?
The Role of Scripture: How can St. Bernard’s love for Scripture, particularly the Song of Songs, deepen your own relationship with the Bible?
Responding to God’s Call: How does St. Bernard’s choice to join the Benedictine order inspire you to respond to God’s call in your life, even when it requires sacrifice?
The Power of Prayer and Work: How can you incorporate the balance of prayer and work, as emphasized by the Rule of St. Benedict, into your daily routine?
Humility in Service: What can you learn from St. Bernard’s humility and willingness to serve the Church, despite his personal preference for a contemplative life?
Enduring Faithfulness: How does St. Bernard’s lifelong dedication to serving the Church challenge you to remain faithful to your commitments, regardless of personal cost?

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009

“Today I would like to talk about St Bernard of Clairvaux, called “the last of the Fathers” of the Church because once again in the 12th century he renewed and brought to the fore the important theology of the Fathers. We do not know in any detail about the years of his childhood; however, we know that he was born in 1090 in Fontaines, France, into a large and fairly well-to-do family. As a very young man he devoted himself to the study of the so-called liberal arts especially grammar, rhetoric and dialectics at the school of the canons of the Church of Saint-Vorles at Châtillon-sur-Seine; and the decision to enter religious life slowly matured within him. At the age of about 20, he entered Cîteaux, a new monastic foundation that was more flexible in comparison with the ancient and venerable monasteries of the period while at the same time stricter in the practice of the evangelical counsels. A few years later, in 1115, Bernard was sent by Stephen Harding, the third Abbot of Cîteaux, to found the monastery of Clairvaux. Here the young Abbot he was only 25 years old was able to define his conception of monastic life and set about putting it into practice. In looking at the discipline of other monasteries, Bernard firmly recalled the need for a sober and measured life, at table as in clothing and monastic buildings, and recommended the support and care of the poor. In the meantime the community of Clairvaux became ever more numerous and its foundations multiplied.

In those same years before 1130 Bernard started a prolific correspondence with many people of both important and modest social status. To the many Epistolae of this period must be added numerous Sermones, as well as Sententiae and Tractatus. Bernard’s great friendship with William, Abbot of Saint-Thierry, and with William of Champeaux, among the most important figures of the 12th century, also date to this period. As from 1130, Bernard began to concern himself with many serious matters of the Holy See and of the Church. For this reason he was obliged to leave his monastery ever more frequently and he sometimes also travelled outside France. He founded several women’s monasteries and was the protagonist of a lively correspondence with Peter the Venerable, Abbot of Cluny, of whom I spoke last Wednesday. In his polemical writings he targeted in particular Abelard, a great thinker who had conceived of a new approach to theology, introducing above all the dialectic and philosophical method in the constructi0n of theological thought. On another front Bernard combated the heresy of the Cathars, who despised matter and the human body and consequently despised the Creator. On the other hand, he felt it was his duty to defend the Jews, and condemned the ever more widespread outbursts of anti-Semitism. With regard to this aspect of his apostolic action, several decades later Rabbi Ephraim of Bonn addressed a vibrant tribute to Bernard. In the same period the holy Abbot wrote his most famous works such as the celebrated Sermons on the Song of Songs [In Canticum Sermones]. In the last years of his life he died in 1153 Bernard was obliged to curtail his journeys but did not entirely stop travelling. He made the most of this time to review definitively the whole collection of his Letters, Sermons and Treatises. Worthy of mention is a quite unusual book that he completed in this same period, in 1145, when Bernardo Pignatelli, a pupil of his, was elected Pope with the name of Eugene III. On this occasion, Bernard as his spiritual father, dedicated to his spiritual son the text De Consideratione [Five Books on Consideration] which contains teachings on how to be a good Pope. In this book, which is still appropriate reading for the Popes of all times, Bernard did not only suggest how to be a good Pope, but also expressed a profound vision of the Mystery of the Church and of the Mystery of Christ which is ultimately resolved in contemplation of the mystery of the Triune God. “The search for this God who is not yet sufficiently sought must be continued”, the holy Abbot wrote, “yet it may be easier to search for him and find him in prayer rather than in discussion. So let us end the book here, but not the search” (XIV, 32: PL 182, 808) and in journeying on towards God.”

For more visit Vatican.va

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

PSM10 – The Inward then Outward, Upward then Downward Movement of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast

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Episode 10 – The Inward then Outward, Upward then Downward Movement of Liturgy – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.

Dr. David Fagerberg and Kris McGregor discuss how marriage, as a sacrament, symbolizes the union between Christ and the Church, reflecting God’s original plan before the Fall. Discussing asceticism in the context of both Eden and our current spiritual practices; and how living in an upright manner aligns with God’s original justice, they delve into the concept of liturgy as a two-way movement, where the faithful ascend into the heavenly realms, and the Holy Spirit descends upon the assembly.

The mystery and beauty of sacraments, particularly the Eucharist and reconciliation, Dr. Fagerberg uses vivid metaphors to illustrate how sacraments reconnect believers with God, especially after sin has disrupted their relationship.

Mysticism is discussed as an integral part of Christian life, not a separate path but a deeper way of walking the path laid by Christ. With repetition in spiritual practices, it fosters a deep and steady communion with God, preparing the soul for the ultimate mystical union in heaven.

From the discussion with Dr. Fagerberg:

“This is from my theological diary once more. There are two movements in the liturgy and the Greek language identified them as anabatic and katabatic. Basis means to go. Anabatic is to go up. Katabatic is to go down. The anabatic movement in liturgy is our ascent into the heavenly realms. Lift up your hearts. The katabatic is the spirit’s descent upon the assembly and the sacrifice.

Oh, the dictionary includes a meteorological definition for Anabasis as well. It says pertaining to an uphill wind produced by the effects of local heating. No wait. That’s a Pentecostal definition. The dictionary also gives a spatial metaphor. Anabasis, it says, is a march from the coast to the interior, where in silence one will find the Holy Spirit waiting. While Catabasis is a march from the interior of a country to the coast, where in need one will find the world waiting.

Every liturgy is a two-way march inward then outward, or upward then downward. But here’s the paragraph that made me think of it now and this is just especially for you in your tornado. The prefix acro means aloft. The Holy Spirit restores Adam and Eve’s wings making us liturgical acrobats, acrobasis, tumbling twirling, doing barrel rolls with the angels above the altar. Liturgical aestheticism lightens one’s gravity and increases the measure of our liturgical capacity.

So I’ll open a summer camp for liturgical acrobats and the people who have a thin definition will think that I’m actually doing something like a clown liturgy, but will actually start with prayer fasting and alms giving. Try to overcome the passions, learn how to overcome the passions so that we could become lofty liturgists twirling aloft. Acrobasis. I told you I don’t know other languages. I mean, I’m just bad at it. I passed my language exams, but I do like single words and they just turn like a ruby. They don’t have all those other words cluttering up the sentence, those single words are just gems to me.”

Discerning Hearts Reflection Questions

The Sacramental Union in Marriage: How does your marriage (or relationships) reflect the union between Christ and the Church?
Original Justice and Asceticism: In what ways can you practice asceticism in your life to align more closely with God’s original plan for humanity?
Liturgy as Spiritual Ascent: How can you more consciously participate in the liturgical ascent and descent during Mass to deepen your connection with God?
Reconciliation and Renewal: Do you view the Sacrament of Reconciliation as a “kickstart” for your spiritual life, and how can it help restore your relationship with God?
The Role of Mysticism: How do you understand mysticism within your faith journey, and how can you begin to cultivate a mystical life grounded in the sacraments?
The Power of Repetition: What spiritual practices in your life need more consistent repetition to build a deeper and more stable relationship with God?
Communion with God in Everyday Life: How can you foster a continuous, habitual communion with God, even in the ordinary moments of daily life?

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

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