Fr. Eamonn Bourke reflects on the subtle yet pervasive nature of sin, comparing it to layers of grime that obscure the true beauty of a masterpiece, like the recently rediscovered Caravaggio in Dublin. Even minor faults can gradually distance us from God’s grace and we often fail to recognize our own sins, mistaking a clean conscience for an absence of grave offenses. Regular confession as a gentle, ongoing restoration of the soul, is similar to a careful art restoration, gradually revealing the inherent dignity and beauty of each person. We should approach the sacrament without fear, trusting in God’s gentle, transformative mercy, and consider spiritual companionship, like spiritual direction, in sustaining a vibrant prayer life.

The power of tears is a sign of authentic spiritual healing, reminding us that deep emotions in prayer can often signify profound encounters with the Holy Spirit. Fr. Bourke shares personal experiences from his ministry, illustrating how even the most deeply held wounds can find healing in God’s mercy.

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.

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Fr. Eamonn Bourke shares insights from his experience as a chaplain at University College Dublin, where he serves over 32,000 students. He describes his role as a spiritual father, emphasizing the importance of authentic prayer in ministry. Fr. Bourke reflects on the challenges students face, including the isolation and distractions of a secular environment, and the need for priests to be rooted in their own prayer lives to guide others effectively. He also discusses the struggles many encounter in prayer, such as feeling distant from God, wrestling with sin, and overcoming spiritual dryness. Fr. Bourke encourages honesty in prayer, noting that even sin can become a path to deeper healing if approached with humility and trust in God’s mercy.

He further explores the battle against the distractions of modern life, drawing on the wisdom of St. Ignatius of Loyola and his own experiences in pastoral ministry. Despite the noise and temptations of the digital age, cultivating silence and intentional moments of reflection can transform one’s spiritual life. Small but consistent steps, like setting aside devices or using quiet moments in daily life, are ways to reconnect with God.

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.

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Fr. Eamonn Bourke and Kris McGregor explore how prayer becomes a space of healing and transformation, especially when confronting inner turmoil, negative self-talk, and emotional wounds. Fr. Bourke shares how recognizing the voices we listen to—whether from anxiety, past wounds, or spiritual deception—is crucial in discerning what aligns with God’s truth. Prayer is an intimate encounter where one can hand over these burdens to God, who does not speak through fear or condemnation but invites us into a relationship marked by love, courage, and wholeness. Prayer is not as a place of performance, but as a safe space where one can be entirely honest and received with compassion.

Forgiveness is one of the most challenging yet liberating acts. Forgiving others often requires grace beyond our natural capacity, and how prayer can open the heart to that divine help. Forgiving does not mean forgetting or denying the pain inflicted, but rather choosing to release its power over us. Real transformation begins when we stop hiding our wounds and allow God to heal them. Through personal stories, including caring for a loved one with dementia, Fr. Bourke shows how deep, sacrificial love and consistent prayer can reshape even the hardest experiences into opportunities for grace and growth.

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.

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Fr. Eamonn Bourke reflects with Kris McGregor on the deeply personal and transformative nature of prayer. Fr. Bourke encourages a grounded, honest approach—bringing one’s full self into prayer, including brokenness, weaknesses, or wounds often rooted in life experiences. It’s a misconception that prayer is only for a spiritual elite: prayer is accessible to everyone. Using examples from the Gospels—like Jesus’ encounter with the woman caught in adultery or the healing of Bartimaeus—each story illustrates how Christ meets people exactly where they are, offering compassion and healing without precondition. The heart of prayer is not performance, but authenticity: allowing God to meet us in our reality.

Prayer plays a role in healing: much of the pain people carry—whether from childhood, failed expectations, or sin—is subtle but significant. We need for self-awareness and trust in God’s presence, especially when prayers appear unanswered or outcomes differ from one’s desires. Prayer can be compared to a spiritual offering, where our joys, fears, and even resistance become gifts to God. By asking God to reveal what holds us back, and by relinquishing control over how healing unfolds, one opens the door to freedom, healing, and deeper union with God. This interior transformation, though often quiet and gradual, reshapes how a person experiences life and others.

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.

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Fr. Éamonn Bourke reflects with Kris McGregor on the essence of prayer as an intimate relationship with God, who desires to meet each person personally. Prayer isn’t about perfection or following a strict formula, but about showing up as we are—vulnerable, broken, even ashamed or angry. He draws from Scripture and personal experience to illustrate how the heart of prayer lies in stillness, honesty, and a willingness to encounter God in the midst of life’s struggles. Whether it’s the distractions of daily life, wounds from the past, or the weight of sin, none of these are barriers to God’s love. God receives even the most faltering prayer with tenderness and transforms it with grace.

Fr. Bourke also speaks about the importance of consistency and space for daily prayer, no matter how small. Whether on a commute, during quiet moments at home, or through reflection on Scripture, these moments help us become more attuned to God’s presence throughout the day. Saints like St. Thérèse of Lisieux taught that prayer can be as simple as a glance toward heaven.

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.

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In this episode of Building a Kingdom of Love, Monsignor John Esseff reflects on the Epistle of St. James and every Christian’s daily spiritual battle. He explores the nature of temptation, emphasizing that it is the ordinary way Satan works in our lives, luring us according to our weaknesses. Monsignor Esseff stresses the importance of recognizing our tendencies toward sin—whether pride, self-reliance, jealousy, fear, or lust—and surrendering them completely to God. He reminds us that even great saints like St. Peter and St. Paul struggled with temptation but overcame it through total reliance on Christ. This episode is a powerful call to vigilance, prayer, and dependence on God’s grace to withstand temptation.

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

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Msgr. John Esseff reflects on the significance of Lent and its deep spiritual purpose rooted in Jesus’ 40 days in the desert.  The ashes of Ash Wednesday remind us of our mortality and call us to repentance, marking the beginning of 40 days of fasting, prayer, and almsgiving. Even though Lent is a penitential season, Sundays remain celebrations of the Resurrection.

He shares his personal experience with fasting in the Peruvian desert, explaining how physical deprivation heightened his spiritual clarity and deepened his prayer life. Fasting should not be about mere dieting but about uniting our sacrifices with Christ’s. For those unable to fast physically, he suggests fasting from judgment or envy while feasting on recognizing Christ in others. Almsgiving is closely tied to fasting, as seen in St. Teresa of Calcutta’s example, where the food her sisters gave up directly fed the poor. Lent is meant to transform us so that by Easter, we are more fully conformed to Christ, carrying the spiritual fruits beyond the season itself.

Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton.  He was ordained on May 30, 1953, by the late Bishop William J. Hafey, D.D. at St. Peter’s Cathedral in Scranton, PA.  Msgr. Esseff served a retreat director and confessor to St.  Teresa of Calcutta.    He continues to offer direction and retreats for the sisters of the Missionaries of Charity around the world.  Msgr. Esseff encountered St.  Padre Pio,  who would become a spiritual father to him.  He has lived in areas around the world,  serving in the Pontifical Missions, a Catholic organization established by St. Pope John Paul II to bring the Good News to the world especially to the poor.  Msgr. Esseff assisted the founders of the Institute for Priestly Formation and continues to serve as a spiritual director for the Institute.  He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians and other religious leaders around the world.  

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Fr. Donald Haggerty discusses St. John of the Cross’s teachings on contemplation and how it is a universal call for all Christians, regardless of vocation. Drawing from the example of St. Joseph, he illustrates how a life of silent receptivity to God’s will fosters spiritual depth. He also touches on the role of surrender in prayer, explaining that even great saints like Mary and Joseph experienced moments of not fully understanding God’s ways, yet remained open to His divine plan.

Contemplation transforms one’s entire life, moving from structured prayer activities to an interior disposition of continual awareness of God’s presence. The concept of spiritual darkness in St. John’s writings states that as faith deepens, one’s intellect encounters the mystery of God in a way that surpasses human understanding. Rather than signifying God’s absence, this darkness reflects the soul’s movement into deeper communion with Him.

The whole matter is nonetheless very delicate in description. The beginning of contemplation is not just a passive drifting with an interior current of grace that carries the soul away easily into the presence of God. A soul must learn to give itself to a quiet, loving attentiveness and discover that in the silence itself the mystery of God is hidden. There is a need to learn that nothing is lost in relinquishing active, reflective thought, as long as one’s attentiveness remains turned toward the mystery of the divine presence. Letting go in this way, so that God himself permeates the inner “activity” of prayer, requires a gradual adjustment to a new attraction felt inwardly in the soul. Receptivity is certainly the key word of advice. The soul must receive the inclination of quiet and respond to it with surrender, without seeking to grasp at an experience that it can claim as its own. It has to trust that God is mysteriously near and strive to be receptive to his hidden, drawing action. Saint John of the Cross offers this description: The proper advice for these individuals is that they must learn to abide in that quietude with a loving attentiveness to God and pay no heed to the imagination and its work. At this stage, as was said, the faculties are at rest and do not work actively but passively, by receiving what God is effecting in them. If at times the soul puts the faculties to work, it should not use excessive efforts or studied reasonings, but it should proceed with gentleness of love, moved more by God than by its own abilities. (AMC 2.12.8)

The essential adjustment into this new stage of prayer is thus twofold in nature. The four earlier signs demonstrate a need to relinquish meditative prayer because it no longer works. If a soul perceives itself at fault for the inability to meditate, it tends to impede and block the desire it feels delicately for a silence alone with God. It has to fight off, if necessary, an anxious concern that it is failing in diligence if it no longer pursues meditative prayer. The advice to trust one’s heart and its deeper desire at this time is apt. The choice to leave behind meditation happens more easily to the degree a person is more docile to the deeper inclination. Nonetheless, there remains the dilemma what to do now in a quiet and solitary state, without giving thought and imagination to any subject. This is the second aspect of a necessary adjustment. A soul almost always finds itself initially in a transitional state of some confusion. It needs to cross a bridge not knowing what it means to be on the other side of a silence without thought. The recommendation to embrace a “loving knowledge” of God is not refined sufficiently in most lives to be identified clearly as a target of desire.

The soul may be subject to gentle waves of intermittent desire and feel an inclination drawing it. When it abandons meditation and gives way to the desire “to remain alone in loving awareness of God” (AMC 2.13.4), forsaking considerations, it is possible that it may soon find a new satisfaction. “Interior peace and quiet and repose” (AMC 2.13.4) may now gradually permeate it, without any need to respond with acts and exercises. A preference to stay in that quiet and peace may be gently felt, without realizing so well that it is being drawn to a deeper love for God. At the same time, a lack of perception is often experienced because a painful aridity is also felt. The aridity can be strong despite the obscure desire to enter into a greater love for God. A passage from The Dark Night exposes some of the difficulty of this moment of adjustment. It also identifies benefits that accrue precisely from the difficulty.

Haggerty, Donald. Saint John of the Cross: Master of Contemplation (p. 175). Ignatius Press. Kindle Edition.

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Fr. Donald Haggerty discusses the transition from meditative to contemplative prayer in the spiritual life, drawing from St. John of the Cross. Many struggle when they feel an inclination toward silent prayer, fearing they are abandoning traditional meditative practices. Haggerty explains that this inclination is a grace, where the soul is drawn to rest in God’s presence rather than actively engaging the intellect. Forcing oneself back into meditation when contemplative grace is being offered can hinder spiritual growth. However, this shift does not negate structured prayers like the Rosary or the Liturgy of the Hours, which remain valuable. Contemplative grace is often intermittent and does not fill an entire period of prayer but can be recognized and embraced when it arises.

A deepening relationship with God affects daily life. As the soul becomes more attuned to God’s presence, moments of contemplation may arise unexpectedly, even outside formal prayer. This transformation fosters greater love for God and others, leading to a more self-giving life. We must set aside silent time for prayer, particularly in the presence of the Eucharist, as a means of nurturing this deeper union with God.

“The more a soul in responding to contemplative grace becomes “habituated” to the calm that is drawing it from within, the more likely that a “general, loving knowledge of God” rises up from within the recesses of the soul. In time, it can be expected that this loving knowledge will pervade the soul’s awareness more distinctly and more appealingly. Nonetheless, it would seem clear that this last sign is in a certain way the most difficult to discern. The previous four signs exhibit strong negative reactions. This last sign is subtle always in its beginnings and delicate in its attraction, and to answer to it means to respond to a grace that may not seem so assured. In many cases, it may be that a soul gives itself to this inclination quite unknowingly. It is led by God and surrenders to the calm and loving knowledge without thinking much about what it is doing. This may certainly be true in the lives of simple souls who are not so analytical and intellectual.

As Saint John of the Cross comments: “It is noteworthy that this general knowledge is at times so recondite and delicate (especially when purer, simpler, and more perfect), spiritual and interior that the soul does not perceive or feel it even though the soul is employed with it” (AMC 2.14.8). The last phrase seems to make clear that souls often initially enter into the graces of contemplation without realizing that they are doing so. The general loving knowledge that descends on the soul is accompanied by a deep interior calm and draws the soul like the fragrance of newly baked bread for a hungry man. The man in hunger simply moves in the direction of that bread, not thinking so much what he is doing. And this is precisely what can happen in prayer. The more a soul finds itself following the deeper inclination to enter this inward calm and quiet peace, the more likely it is that the soul begins to be attracted to the simple desire to love that it is receiving in grace. The movement forward to contemplation is a response to this grace: “The more habituated persons become to this calm, the more their experience of this general loving knowledge of God will increase. This knowledge is more enjoyable than all other things because without the soul’s labor it affords peace, rest, savor, and delight” (AMC 2.13.7).

Haggerty, Donald. Saint John of the Cross: Master of Contemplation (p. 175). Ignatius Press. Kindle Edition.

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Fr. Donald Haggerty discusses St. John of the Cross’s teachings on the incipient signs of contemplative grace and the initial challenges that arise in prayer, such as the inability to engage in meditative reflection, a lack of attraction to distractions, and a deep spiritual aridity. These experiences, though confusing and often mistaken for psychological depression, signal a profound purification by God, who invites the soul to a more will-oriented love. This aridity, unlike lukewarmness, fosters a more generous self-giving in one’s vocation, even when consolations are absent.

Fr. Haggerty also delves into the fourth sign: a painful self-questioning that emerges as one loses previous spiritual satisfactions, leading to potential scrupulosity if unguided. The fifth sign, however, marks a significant shift—a quiet inclination to remain in God’s presence without active meditation, signifying a deeper contemplative union. Drawing from his experience with the Missionaries of Charity, Fr. Haggerty reminds us to have proper spiritual guidance, particularly for seminarians and priests, to navigate these trials and foster a genuine contemplative life rooted in love and faith.

“We turn our attention now to one of the most important contributions to spirituality in the writings of Saint John of the Cross. This concerns the signs that indicate a need to discontinue the practice of discursive meditation and shift to a prayer of contemplation. Two things might be stressed before providing an extensive treatment of these signs. One is that a soul’s practice of meditation as a daily method of prayer is presumed in this teaching. A person has a regular commitment to silent prayer and is employing some method of reflective consideration on the Gospels or other parts of Scripture, as spoken of previously. The signs that Saint John of the Cross will identify make no sense except as a trial and struggle that enter into the prayer of meditation.

There is no encouragement here to forgo the preliminary effort of meditation, as though one might simply enter into a more graced and intimate relationship with God by leaping ahead into contemplative prayer as a favored method of prayer. The preliminary stages must be observed. A propaedeutic period of learning to pray reflectively in silence is indispensable. We have to learn to think about our Lord and the mysteries of faith in order to enter into deeper love for our God. This effort in turn must be accompanied by a serious pursuit of virtue and of faithfulness to the will of God. A life without a clear sacrificial dimension should not expect graces of contemplation in the interior life of prayer.”

Haggerty, Donald. Saint John of the Cross: Master of Contemplation (p. 175). Ignatius Press. Kindle Edition.

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