Dr. Matthew Bunson and Kris McGregor delve into the life and significance of St. Anselm of Canterbury, a pivotal figure in the Middle Ages and a doctor of the church. They explore St. Anselm’s diverse titles and his impactful contributions to theology, including his formulation of the ontological argument for God’s existence and his examination of the atonement.

St. Anselm’s profound spirituality and humility are emphasized, along with his early struggles with familial expectations before finding his vocation as a Benedictine monk. Dr. Bunson touches on the feudal and political context of Anselm’s time: the challenges faced by religious leaders like St. Anselm in navigating the complexities of church-state relations, particularly the investiture controversy. St. Anselm’s role as an Abbott and later as Archbishop of Canterbury; in addition to his leadership in both spiritual and secular realms, shaping the church’s trajectory during a pivotal era.

“He is also known as Anselm of Bec and Anselm of Canterbury because of the cities with which he was associated. Who is this figure to whom three places, distant from one another and located in three different nations Italy, France, England feel particularly bound? A monk with an intense spiritual life, an excellent teacher of the young, a theologian with an extraordinary capacity for speculation, a wise man of governance and an intransigent defender of libertas Ecclesiae, of the Church’s freedom, Anselm is one of the eminent figures of the Middle Ages who was able to harmonize all these qualities, thanks to the profound mystical experience that always guided his thought and his action.

St Anselm was born in 1033 (or at the beginning of 1034) in Aosta, the first child of a noble family. His father was a coarse man dedicated to the pleasures of life who squandered his possessions. On the other hand, Anselm’s mother was a profoundly religious woman of high moral standing (cf. Eadmer, Vita Sancti Anselmi, PL 159, col. 49). It was she, his mother, who saw to the first human and religious formation of her son whom she subsequently entrusted to the Benedictines at a priory in Aosta. Anselm, who since childhood as his biographer recounts imagined that the good Lord dwelled among the towering, snow-capped peaks of the Alps, dreamed one night that he had been invited to this splendid kingdom by God himself, who had a long and affable conversation with him and then gave him to eat “a very white bread roll” (ibid., col. 51). This dream left him with the conviction that he was called to carry out a lofty mission. At the age of 15, he asked to be admitted to the Benedictine Order but his father brought the full force of his authority to bear against him and did not even give way when his son, seriously ill and feeling close to death, begged for the religious habit as a supreme comfort. After his recovery and the premature death of his mother, Anselm went through a period of moral dissipation. He neglected his studies and, consumed by earthly passions, grew deaf to God’s call. He left home and began to wander through France in search of new experiences. Three years later, having arrived in Normandy, he went to the Benedictine Abbey of Bec, attracted by the fame of Lanfranc of Pavia, the Prior. For him this was a providential meeting, crucial to the rest of his life. Under Lanfranc’s guidance Anselm energetically resumed his studies and it was not long before he became not only the favourite pupil but also the teacher’s confidante. His monastic vocation was rekindled and, after an attentive evaluation, at the age of 27 he entered the monastic order and was ordained a priest. Ascesis and study unfolded new horizons before him, enabling him to rediscover at a far higher level the same familiarity with God which he had had as a child.

When Lanfranc became Abbot of Caen in 1063, Anselm, after barely three years of monastic life, was named Prior of the Monastery of Bec and teacher of the cloister school, showing his gifts as a refined educator. He was not keen on authoritarian methods; he compared young people to small plants that develop better if they are not enclosed in greenhouses and granted them a “healthy” freedom. He was very demanding with himself and with others in monastic observance, but rather than imposing his discipline he strove to have it followed by persuasion. Upon the death of Abbot Herluin, the founder of the Abbey of Bec, Anselm was unanimously elected to succeed him; it was February 1079. In the meantime numerous monks had been summoned to Canterbury to bring to their brethren on the other side of the Channel the renewal that was being brought about on the continent. Their work was so well received that Lanfranc of Pavia, Abbot of Caen, became the new Archbishop of Canterbury. He asked Anselm to spend a certain period with him in order to instruct the monks and to help him in the difficult plight in which his ecclesiastical community had been left after the Norman conquest. Anselm’s stay turned out to be very fruitful; he won such popularity and esteem that when Lanfranc died he was chosen to succeed him in the archiepiscopal See of Canterbury. He received his solemn episcopal consecration in December 1093.”

For more visit Vatican.va

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.

The post St. Anselm, Part 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Scripture Reading:

Jesus said:

“Were I to testify on my own behalf, my testimony would not be valid; but there is another witness who can speak on my behalf, and I know that his testimony is valid. You sent messengers to John, and he gave his testimony to the truth — not that I depend on human testimony; no, it is for your salvation that I speak of this.

John was a lamp alight and shining and for a time you were content to enjoy the light that he gave. But my testimony is greater than John’s: the works my Father has given me to carry out, these same works of mine testify that the Father has sent me. Besides, the Father who sent me bears witness to me himself. You have never heard his voice, you have never seen his shape, and his word finds no home in you because you do not believe in the one he has sent.

You study the scriptures, believing that in them you have eternal life; now these same scriptures testify to me, and yet you refuse to come to me for life! As for human approval, this means nothing to me. Besides, I know you too well: you have no love of God in you.

I have come in the name of my Father and you refuse to accept me; if someone else comes in his own name you will accept him. How can you believe, since you look to each other for approval and are not concerned with the approval that comes from the one God? Do not imagine that I am going to accuse you before the Father: you place your hopes on Moses, and Moses will be your accuser. If you really believed him you would believe me too, since it was I that he was writing about; but if you refuse to believe what he wrote, how can you believe what I say?”

Today’s Gospel is sobering. Jesus stands before the people and offers them a mirror. Despite all the signs, all the testimonies, and all the truth revealed to them, many hearts remain closed. They know the Scriptures, but they miss the Word made flesh standing before them.

This is a powerful Lenten moment—a call to self-examination. How often do we search for God on our own terms? How often do we cling to ideas, routines, or even religious practices, while avoiding the more vulnerable work of opening our hearts to real relationship?

Jesus says plainly, “You refuse to come to Me to have life.” This is not a condemnation—it’s a lament. The Lord of Life is always reaching, always inviting, but never forcing. Lent is the season to step back and ask: Where have I closed off my heart? And how is Jesus calling me to come to Him anew?

One simple yet profound way to encounter the Lord daily is through Lectio Divina, the prayerful reading of Scripture. On Discerning Hearts, the Daily Lectio Divina podcast offers the Gospel of the day read slowly and prayerfully three times, with moments of quiet and reflective encouragement offered between each reading.

St. Gregory the Great, the Benedictine pope and Doctor of the Church, reminds us:

“The Sacred Scriptures grow with the one who reads them.”

This means our relationship with the Word is meant to be alive—growing, stretching us, challenging us to listen more deeply and respond more fully.

And the Desert Father Abba Moses the Black taught:

“A man must first be cleansed of his faults before he can see clearly to read the Scriptures.”

Scripture is not just information—it is invitation. And it is most fruitful when approached with a heart that longs for God’s will more than our own comfort.

So let us reflect honestly: Are we seeking Christ Himself—or are we just seeking answers, reassurance, or control? The testimony has been given. The voice of the Father still echoes through the Word. Will we hear it?

Lord Jesus, You are the Word made flesh, the One who invites us not just to know about You, but to come to You and live. Open our hearts to Your voice, especially in the Scriptures. Cleanse us of pride and distraction, and renew in us a love for Your Word that transforms. May we never miss Your presence when You come near.

Amen.

This reflection is written by Kris McGregor of Discerning Hearts®. The Scripture passage is taken from the Jerusalem Bible (1966 edition), used with permission. No unauthorized use or reproduction is permitted without prior written consent.

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Scripture Reading (Jerusalem Bible):
Luke 11:14–23
Jesus was casting out a devil and it was dumb; but when the devil had gone out the dumb man spoke, and the people were amazed. But some of them said, ‘It is through Beelzebul, the prince of devils, that he casts out devils.’ Others asked him, as a test, for a sign from heaven; but, knowing what they were thinking, he said to them, ‘Every kingdom divided against itself is heading for ruin, and a household divided against itself collapses. So too with Satan: if he is divided against himself, how can his kingdom stand? – since you assert that it is through Beelzebul that I cast out devils. Now if it is through Beelzebul that I cast out devils, through whom do your own experts cast them out? Let them be your judges then. But if it is through the finger of God that I cast out devils, then know that the kingdom of God has overtaken you. So long as a strong man fully armed guards his own palace, his goods are undisturbed; but when someone stronger than he is attacks and defeats him, the stronger man takes away all the weapons he relied on and shares out his spoil.

  ‘He who is not with me is against me; and he who does not gather with me scatters.’

By this point in our Lenten journey, we may have begun to taste the fruits of prayer, self-awareness, and even forgiveness. But with every step toward healing and holiness, we also encounter resistance. The enemy does not want us to grow in love. The more we open ourselves to grace, the more temptation may rise—whispers of accusation, discouragement, or the old lies that once held us captive.

Today’s Gospel makes this dynamic visible. Jesus casts out a demon and restores speech to the mute man—but some in the crowd twist this act of mercy, accusing Him of using the devil’s power. Jesus responds by exposing the contradiction: evil cannot cast out evil. And He offers a deeper truth—that it is by the “finger of God” that He heals and frees.

The real battle, Jesus teaches, is not merely external but within our hearts. We all have “strongholds”—areas where fear, sin, or pride have taken root. And like the strong man guarding his palace, we may have learned to defend ourselves with coping mechanisms or self-reliance. But Jesus is not a rival; He is the Redeemer. He comes not to take from us, but to rescue us, to reclaim us for the Kingdom of God.

St. Gregory the Great, a Benedictine and Doctor of the Church, affirms this spiritual reality:

“When we open our hearts to Christ, the darkness cannot remain. The devil flees not from words, but from the presence of God within.”
(Homilies on the Gospels, Homily 16)

The Desert Fathers, too, understood that the struggle is often inward and lifelong. Abba Anthony the Great offered a striking insight:
“Whoever has not experienced temptation cannot enter the Kingdom of Heaven. Without temptations, no one can be saved.”
(Apophthegmata Patrum, Anthony 1)

At first, these words may seem startling, especially if we are unfamiliar with the depth of monastic teaching. But they reveal a profound truth: temptation is not a sign that we have failed—it is part of the path to holiness. The spiritual life isn’t about avoiding the battle; it’s about recognizing that, through grace, we can engage it with Christ. Temptation becomes the arena in which we grow in humility, perseverance, and trust in God. Without the struggle, we might never know our need for Him—or the depth of His strength within us.

St. Teresa of Ávila, too, reminds us that the real battleground is interior:

“The devil fears a soul united to God as he does God Himself.”

Temptation is not a sign of failure but of progress. It shows that the enemy is threatened. It is precisely through temptation—and through choosing Christ again and again—that we are strengthened in love.

We resist evil not by white-knuckled effort alone but by drawing close to Christ through spiritual practices: regular prayer—especially the Examen—times of contemplative silence, reflection on Scripture, and the grace received in the sacraments, particularly the Eucharist and Reconciliation. These practices deepen our union with Jesus, who alone can disarm the lies of the enemy and bring freedom.

Each time we feel tempted to give in to discouragement, division, or despair, let us remember that we are not fighting alone. Christ is with us. He is the one who sets us free.

Lord Jesus, You have overcome the darkness. Enter the places in our lives where fear, discouragement, or sin still hold power. With the finger of God, cast out all that is not of You. Draw us into Your peace and make ourhearts whole. Give us strength to endure in prayer, wisdom to recognize the lies of the enemy, and courage to stay close to You. In You alone is our safety, our victory, and our home. Amen.

This reflection is written by Kris McGregor of Discerning Hearts®. The Scripture passage is taken from the Jerusalem Bible (1966 edition), used with permission. No unauthorized use or reproduction is permitted without prior written consent.

The post Day 23: “The Battle Within” – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Dr. Matthew Bunson discusses St. Peter Damian, a Doctor of the Church from the second millennium. Born into a turbulent era marked by apocalyptic fears and church reform, Damian’s suffering led to intense prayerfulness. He became a fervent voice for reform, addressing corruption and abuses within the clergy.

Despite reluctance, he was appointed Cardinal Bishop of Ostia and played a crucial role in papal reform. Damian emphasized the importance of the cross, penance, and fidelity to Christ. His writings offer insights into addressing contemporary church challenges.

“St Peter Damian, who was essentially a man of prayer, meditation and contemplation, was also a fine theologian: his reflection on various doctrinal themes led him to important conclusions for life. Thus, for example, he expresses with clarity and liveliness the Trinitarian doctrine, already using, under the guidance of biblical and patristic texts, the three fundamental terms which were subsequently to become crucial also for the philosophy of the West: processio, relatio and persona (cf. Opusc. XXXVIII: PL CXLV, 633-642; and Opusc. II and III: ibid., 41 ff. and 58 ff). However, because theological analysis of the mystery led him to contemplate the intimate life of God and the dialogue of ineffable love between the three divine Persons, he drew ascetic conclusions from them for community life and even for relations between Latin and Greek Christians, divided on this topic. His meditation on the figure of Christ is significantly reflected in practical life, since the whole of Scripture is centred on him. The “Jews”, St Peter Damian notes, “through the pages of Sacred Scripture, bore Christ on their shoulders as it were” (Sermo XLVI, 15). Therefore Christ, he adds, must be the centre of the monk’s life: “May Christ be heard in our language, may Christ be seen in our life, may he be perceived in our hearts” (Sermo VIII, 5). Intimate union with Christ engages not only monks but all the baptized. Here we find a strong appeal for us too not to let ourselves be totally absorbed by the activities, problems and preoccupations of every day, forgetting that Jesus must truly be the centre of our life.

Communion with Christ creates among Christians a unity of love. In Letter 28, which is a brilliant ecclesiological treatise, Peter Damian develops a profound theology of the Church as communion. “Christ’s Church”, he writes, is united by the bond of charity to the point that just as she has many members so is she, mystically, entirely contained in a single member; in such a way that the whole universal Church is rightly called the one Bride of Christ in the singular, and each chosen soul, through the sacramental mystery, is considered fully Church”. This is important: not only that the whole universal Church should be united, but that the Church should be present in her totality in each one of us. Thus the service of the individual becomes “an expression of universality” (Ep 28, 9-23). However, the ideal image of “Holy Church” illustrated by Peter Damian does not correspond as he knew well to the reality of his time. For this reason he did not fear to denounce the state of corruption that existed in the monasteries and among the clergy, because, above all, of the practice of the conferral by the lay authorities of ecclesiastical offices; various Bishops and Abbots were behaving as the rulers of their subjects rather than as pastors of souls. Their moral life frequently left much to be desired. For this reason, in 1057 Peter Damian left his monastery with great reluctance and sorrow and accepted, if unwillingly, his appointment as Cardinal Bishop of Ostia. So it was that he entered fully into collaboration with the Popes in the difficult task of Church reform. He saw that to make his own contribution of helping in the work of the Church’s renewal contemplation did not suffice. He thus relinquished the beauty of the hermitage and courageously undertook numerous journeys and missions.

Because of his love for monastic life, 10 years later, in 1067, he obtained permission to return to Fonte Avellana and resigned from the Diocese of Ostia. However, the tranquillity he had longed for did not last long: two years later, he was sent to Frankfurt in an endeavour to prevent the divorce of Henry iv from his wife Bertha. And again, two years later, in 1071, he went to Monte Cassino for the consecration of the abbey church and at the beginning of 1072, to Ravenna, to re-establish peace with the local Archbishop who had supported the antipope bringing interdiction upon the city.

For more visit Vatican.va

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.

The post St. Peter Damian – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Fr. Basil Nortz discusses his book Holy Silence: A Practical Guide to Recollection in God, showing how silence is an active and positive disposition that opens the soul to God. Inspired by a 19th-century Carthusian nun’s list of 12 types of silence, he developed this framework over years of retreats and pastoral work. True silence is not merely an absence of noise but a means of deepening one’s attentiveness to God’s voice. Drawing from the wisdom of the saints, he explores different forms of silence, such as those of speech, body, senses, imagination, and memory. Each serves to protect interior peace and foster recollection in a world filled with constant distractions. Cultivating holy silence helps believers grow spiritually, recognize God’s will, and resist the unnecessary noise that can drown out divine guidance.

Fr. Nortz also discusses the role of angels in guiding the soul and the need for discipline in speech and media consumption. He warns against the dangers of defamation, excessive communication, and sensory overload while encouraging engagement with sacred art, quality literature, and uplifting music. Monastic wisdom, such as reciting the Sanctus before activities, provides practical ways to maintain awareness of God’s presence. By practicing silence properly, believers create an inner sanctuary where God dwells, leading to a deeper life of contemplation and union with Him.

“Fr. Basil Nortz masterfully builds upon the classic reflections of Sr. Marie-Aimée de Jésus, a nineteenth-century spiritual mystic and Carmelite nun, on the twelve degrees of silence. By cultivating these types of silence, you will find out how you can — even amid your busy days filled with chatter, commotion, and noise — listen to the voice of God.

In these profound pages you will find ways to overcome your fear of silence and discover:

You will learn the one sinful attitude that cuts us off from the merciful forgiveness of God and will acquire ways to stop passing judgment against others. Additionally, you will learn the most important attitude that disposes us to God’s plans and allows us to enter into His love and converse with Him affectionately throughout the day. Moreover, you will find practical techniques for overcoming distractions in prayer and advice from the saints on methods of meditation to develop silence of the spirit.

Above all, you will glean how to maintain peace of soul and live free from anxiety and despair, regardless of temptations or life’s battles. By relying totally on God, you will fearlessly rise after falls and begin again. You will begin to see the loving hand of God in all things, contemplate the light of His presence, and “be still” in the silence of His love.

“Holy silence is what helps the soul acquire the strength necessary to bear the presence of the all-pure God, who is ipsum esse subsistens (subsistent being itself),” explains Fr. Nortz. “The intensity of that fullness, far from inspiring languid inaction, produces a vibrant joyfulness that St. John expresses in the book of Revelation in terms of the saints singing with full voice.” “

About the Author: Reverend Basil Nortz, O.R.C., is a priest in the Order of Canons Regular of the Holy Cross. He graduated from Christendom College in 1986 with a B.A. in theology. His seminary studies were at the Insitutum Sapientiae in Anapolis, Brazil.

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Using the Holy Rule of St. Benedict, Fr. Mauritius Wilde defines soberness not merely as abstinence but as living with balance and attentiveness to one’s true needs, avoiding unhealthy compensations such as overeating, excessive internet use, or addictive behaviors. We must discern the authentic responses to feelings like stress, loneliness, or powerlessness, rather than turning to substitutes that fail to address the root issues. Drawing on St. Augustine’s insight that “our hearts are restless until they rest in God,” he stresses that addressing one’s deepest spiritual and emotional needs with humility and reliance on God’s grace leads to true peace and freedom.

Conversion, or turning back to God, is a laborious process requiring persistent effort, humility, and trust in divine grace. Using St. Benedict’s teachings, he reflects on the need to shed the “layers” of compensations and bad habits that obscure our true selves.

1. Listen carefully, my son, to the master’s instructions, and attend to them with the ear of your heart. This is the advice from a father who loves you; welcome it, and faithfully put it into practice.

“Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened.

Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE

The post HRS4 – Finding Balance – The Holy Rule of St. Benedict with Fr. Mauritius Wilde OSB – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Fr. Mauritius Wilde discusses the virtue of soberness in leadership as described in the Rule of St. Benedict and Scripture. Soberness, understood as clarity and openness to truth, is essential for effective leadership, preventing decisions clouded by emotions like anger, pride, or envy. St. Benedict states the need for a leader’s inner peace, prudence, and mercy, as well as the need to create an environment where others can also find peace. Drawing on examples from Scripture, sober leaders not only make sound decisions but also act as stabilizing figures, much like St. Peter, whom Christ called a rock for his steadfastness.

Fr. Mauritius connects soberness to practical guidance for both monastic and everyday leadership, including parenting in the domestic church. It’s important for leaders to become self-aware, manage their emotions, and lead by example, as their demeanor directly influences those they serve. Soberness combined with mercy fosters trust and enables leaders to discern wisely while addressing challenges with compassion. This virtue is a gift of service to others, shaping communities with integrity and peace.

“He must, therefore, be versed in the divine law, that he may know whence “to bring forth new things and old” (Mt 13:52). Let him be chaste, sober, and merciful, and let him always exalt “mercy above judgment” (Jas 2:13), that he also may obtain mercy.

Let him hate vice, but love the brethren. And even in his corrections, let him act with prudence and not go to extremes, lest, while he aimeth to remove the rust too thoroughly, the vessel be broken. Let him always keep his own frailty in mind, and remember that “the bruised reed must not be broken” (Is 42:3). In this we are not saying that he should allow evils to take root, but that he cut them off with prudence and charity, as he shall see it is best for each one, as we have already said; and let him aim to be loved rather than feared.

Let him not be fussy or over-anxious, exacting, or headstrong; let him not be jealous or suspicious, because he will never have rest. In all his commands, whether they refer to things spiritual or temporal, let him be cautious and considerate. Let him be discerning and temperate in the tasks which he enjoineth, recalling the discretion of holy Jacob who saith: “If I should cause my flocks to be overdriven, they would all die in one day” (Gen 33:13). Keeping in view these and other dictates of discretion, the mother of virtues, let him so temper everything that the strong may still have something to desire and the weak may not draw back. Above all, let him take heed that he keep this Rule in all its detail; that when he hath served well he may hear from the Lord what the good servant heard who gave his fellow-servants bread in season: “Amen, I say to you,” He saith,”he shall set him over all his goods” (Mt 24:47).

If, however, anyone is found to break this rule, let him undergo heavy punishment, unless the needs of guests should arise, or the Abbot should perhaps give a command to anyone. But let even this be done with the utmost gravity and moderation.”

Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE

The post HRS3 – Leadership and Soberness – The Holy Rule of St. Benedict with Fr. Mauritius Wilde OSB – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Fr. Mauritius Wilde discusses the wisdom of St. Benedict’s Rule, particularly its guidance on preparing for restful sleep. Sobriety and intentionality are key themes as Fr. Wilde highlights the importance of evening practices like silence, appropriate reading, and prayer to cultivate peace of mind and openness to God. Drawing on chapter 42 of the Rule, he explains St. Benedict’s instructions for monks to avoid disruptive influences at night—whether through food, distractions, or unsettling reading material—and instead embrace spiritual nourishment and silence as a pathway to restful sleep and divine connection.

Fr. Wilde also explores the deeper spiritual significance of these practices. Nighttime, seen as a moment of vulnerability and surrender, invites trust in God’s protection and mercy. Practices like the nightly prayer of Compline encourage reflection, forgiveness, and a sense of communal support as part of the universal Church’s rhythm of prayer.

Monks should always be given to silence, especially, however, during the hours of the night. Therefore, on every day, whether of fast or of a mid-day meal, as soon as they have risen from their evening meal, let all sit together in one place, and let one read the Conferences or the Lives of the Fathers, or something else that will edify the hearers; not, however, the Heptateuch or the Books of the Kings, because it would not be wholesome for weak minds to hear this part of the Scripture at that hour; they should, however, be read at other times. But if it was a fast-day, then, when Vespers have been said, and after a short interval, let them next come together for the reading of the Conferences, as we have said; and when the four or five pages have been read, or as much as the hour will permit, and all have assembled in one place during the time of the reading, let him also come who was perchance engaged in work enjoined on him. All, therefore, having assembled in one place, let them say Complin, and after going out from Complin, let there be no more permission from that time on for anyone to say anything.

If, however, anyone is found to break this rule, let him undergo heavy punishment, unless the needs of guests should arise, or the Abbot should perhaps give a command to anyone. But let even this be done with the utmost gravity and moderation.

To Thee before the close of day,

From all ill dreams defend our sight,

O Father, that we ask be done,

Amen.

Te lucis ante términum,

Procul recédant sómnia

Præsta, Pater piíssime,

Amen

Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE

The post HRS2 – Winding Down With God – The Holy Rule of St. Benedict with Fr. Mauritius Wilde OSB – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Fr. Mauritius Wilde and Kris McGregor explores the virtue of “soberness” as a spiritual practice rooted in the Rule of St. Benedict. Fr. Wilde highlights soberness as a state of inner freedom, not merely abstaining from excess but cultivating simplicity, clarity, and presence to God and reality. Using the story of Herod’s banquet (Mark 6:14–29), he illustrates the destructive effects of overindulgence and emotional intoxication. Modern parallels, such as the constant consumption of media or overindulgence in food and entertainment, show how losing soberness distorts judgment and leads to spiritual emptiness.

Fr. Wilde emphasizes that soberness is not deprivation but liberation. It enables one to find joy in simplicity, like savoring the taste of water or the beauty of silence. This virtue invites us to consider what we truly need and align our lives with God’s presence. Soberness fosters awareness, detachment from material distractions, and a deeper appreciation for the divine. It’s a path to spiritual maturity, freeing us to “taste” God’s goodness and live with clarity and balance in a noisy, indulgent world.

14 King Herod heard of it; for Jesus’[b] name had become known. Some[c] said, “John the baptizer has been raised from the dead; that is why these powers are at work in him.” 15 But others said, “It is Eli′jah.” And others said, “It is a prophet, like one of the prophets of old.” 16 But when Herod heard of it he said, “John, whom I beheaded, has been raised.” 17 For Herod had sent and seized John, and bound him in prison for the sake of Hero′di-as, his brother Philip’s wife; because he had married her. 18 For John said to Herod, “It is not lawful for you to have your brother’s wife.” 19 And Hero′di-as had a grudge against him, and wanted to kill him. But she could not, 20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he was much perplexed; and yet he heard him gladly. 21 But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee. 22 For when Hero′di-as’ daughter came in and danced, she pleased Herod and his guests; and the king said to the girl, “Ask me for whatever you wish, and I will grant it.” 23 And he vowed to her, “Whatever you ask me, I will give you, even half of my kingdom.” 24 And she went out, and said to her mother, “What shall I ask?” And she said, “The head of John the baptizer.” 25 And she came in immediately with haste to the king, and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.” 26 And the king was exceedingly sorry; but because of his oaths and his guests he did not want to break his word to her. 27 And immediately the king sent a soldier of the guard and gave orders to bring his head. He went and beheaded him in the prison, 28 and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. 29 When his disciples heard of it, they came and took his body, and laid it in a tomb.

Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE

The post HRS1 – The Nature of Our Need – The Holy Rule of St. Benedict with Fr. Mauritius Wilde OSB – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Quote: “I saw a great mountain the color of iron, and enthroned on it One of such great glory that it blinded my sight. On each side of him there extended a soft shadow, like a wing of wondrous breadth and length. Before him, at the foot of the mountain, stood an image full of eyes on all sides, in which, because of those eyes, I could discern no human form.” (Scivias, Part I, Vision 1)

Commentary: St. Hildegard’s vision of the iron mountain reflects the enduring strength and stability of God’s Kingdom. Paragraph 271 of the Catechism of the Catholic Church teaches that God governs creation with wisdom, strength, and gentleness. This resonates with Chapter 19 of the Rule of St. Benedict, which reminds us to cultivate humility and reverence in God’s presence. The image of “eyes on all sides” symbolizes God’s omniscience, calling us to live in trust and openness before Him.

Reflection/Call to Action: reflect on the ways God has been your unshakable foundation amidst life’s challenges. In prayer, ask for the grace to trust in His wisdom and all-knowing guidance, even when the path ahead seems unclear. Consider journaling about moments where God’s stability brought peace to your heart, and resolve to live with greater confidence in His enduring presence

For more selections and DH Commentary from the writings of St. Hildegard von Bingen visit here

About St. Hildegard of Bingen

The post Day 1 – The Iron Mountain of Stability – From the writings of St. Hildegard von Bingen – Discerning Hearts Podcasts appeared first on Discerning Hearts Catholic Podcasts.