Fr. Anthony Wieck and Kris McGregor continue exploring the second week of the Spiritual Exercises of St. Ignatius. This section has a twofold purpose: first, to grow in knowing, loving, and following Christ more deeply; second, to discern the personal call God has for each individual. St. Ignatius frames this through the “Call of the King,” where Jesus actively invites us to walk, labor, and even suffer alongside Him so that we may also share His joy. Unlike St. Dominic’s focus on the preaching Christ, St. Ignatius leaned on The Imitation of Christ and the lives of the saints, seeing them as models of intimacy with the Lord. The second week requires honest self-knowledge, letting go of self-centered desires, and learning to adopt Christ’s way over our own, even through darkness and sacrifice that leads to resurrection life.

There is a prayer response St. Ignatius proposes: offering oneself entirely to Christ the Eternal King in service and love, even to the point of embracing poverty or misunderstanding if that is the Lord’s will. This offering is not about personal heroism, but a grace-inspired response to God’s love. He stresses the importance of detachment, citing Aquinas: the soul is drawn closer to God as it is freed from worldly attachments. This prepares us for the “Two Standards” meditation, where St. Ignatius shows the contrast between following Christ’s banner or Satan’s. Jesus invites us to embrace suffering with Him, while the enemy tempts with control, comfort, and self-focus. Discernment is key: recognizing inspirations from God versus false promises. The exercises call us to reorder our lives so that Christ—not self—is at the center, living in freedom and generous service.

Fr. Anthony Wieck is a Jesuit priest of the Central & Southern province. Sixth of nine children, raised on a farm in Oregon, Fr. Anthony began religious life in 1994, spending his first five years of formation in Rome, Italy, studying at the Casa Balthasar and the Gregorian. The former was under the watchful patronage of Pope Benedict XVI (then-Card. Joseph Ratzinger).  Fr. Anthony currently acts as retreat master at White House Jesuit Retreat in St. Louis, Missouri. He also offers spiritual direction at the St. Louis diocesan seminary for 25 future priests there. 

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Fr. Timothy Gallagher and Kris McGregor explore St. Ignatius of Loyola’s teaching on spiritual desolation, distinguishing between its spiritual and non-spiritual forms. Non-spiritual desolation arises from physical or emotional depletion—like fatigue, illness, or stress—which can influence one’s prayer life if not addressed. Examples include the mother losing sleep to care for a sick child or the priest exhausted after Holy Week. Such tiredness, embraced in love, can be holy but still requires recovery. St. Ignatius’ rules, however, focus specifically on spiritual desolation: heaviness of heart in the relationship with God, discouragement in prayer, or the sense of distance from the Lord. St. Teresa of Avila’s advice—“take care of the body for the love of God”—is highlighted, since physical well-being supports spiritual vitality and prevents the enemy from exploiting human weakness.

Spiritual desolation manifests: darkness of soul, disturbance, attraction to lesser distractions, agitation, loss of confidence, discouragement, absence of love, and the sense of being cut off from God. These movements are lies from the enemy, aiming to erode spiritual growth. The remedy is awareness, recognition of the falsehood, and decisive action—whether resisting distractions, choosing Scripture over the phone, or persevering in prayer. Consolation and desolation are direct opposites, not only in feelings but also in the thoughts they inspire. Consolation leads to hope, gratitude, and openness to God, while desolation brings doubts, lies, and withdrawal. The key is to act promptly before discouragement snowballs, trusting that small, courageous steps open the way for grace and renewed closeness with the Lord.

From  Setting the Captives Free: Personal Reflections on Ignatian Discernment of Spirits:

“Rule 4 is the companion to rule 3 and describes its exact opposite: spiritual desolation. As in rule 3, Ignatius does not give a definition but rather a list of experiences of spiritual desolation. I have italicized each:

Fourth Rule. The fourth is of spiritual desolation. I call desolation all the contrary of the third rule, such asdarkness of soul, disturbance in it, movement to low and earthly things, disquiet from various agitations and temptations, moving to lack of confidence, without hope,without love, finding oneself totally slothful, tepid, sad and, as if separated from one’s Creator and Lord. For just as consolation is contrary to desolation, in the same way the thoughts that come from consolation are contrary to the thoughts that come from desolation.”

Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius.  Fr. Gallagher is featured on the EWTN series “Living the Discerning Life:  The Spiritual Teachings of St. Ignatius of Loyola”.

For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit  his  website:   frtimothygallagher.org

The post SD4 – Embracing Consolation, Understanding Desolation – Spiritual Desolation: Be Aware, Understand, Take Action with Fr. Timothy Gallagher – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

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Fr. Anthony Wieck and Kris McGregor explore the Call of the King meditation in the Spiritual Exercises of St. Ignatius. Asking for grace in prayer should flow from openness rather than self-centered wants. The Ignatian approach begins with presenting one’s heartfelt desires to God, but with a readiness to let Him transform those desires. This requires humility, silence, and listening before speaking. He draws on Mary’s “fiat” as the model attitude, showing how prayer is not about control but about receptivity to God’s will. Fr. Wieck also introduces the forgotten word “depromptitude,” describing it as spiritual pliability—a readiness to move where God leads, like clay in the potter’s hands or a dancer yielding to the lead.

There is also the colloquy, St. Ignatius’ method of intimate dialogue with Christ or a person of the Trinity at the close of prayer. Far from being channeling, it is a simple and personal conversation, shaped by what has been contemplated in scripture. Imagination plays a role by adding “flesh to the skeleton” of the Gospel stories, helping them come alive without changing their core truth. This imaginative engagement is meant to draw the soul beyond itself into God’s life, fostering deeper relational trust and healing. The fruit of Ignatian prayer is not in imagined details but in being drawn more fully into the life of Christ, allowing one’s identity to be found within Him rather than apart from Him.

Fr. Anthony Wieck is a Jesuit priest of the Central & Southern province. Sixth of nine children, raised on a farm in Oregon, Fr. Anthony began religious life in 1994, spending his first five years of formation in Rome, Italy, studying at the Casa Balthasar and the Gregorian. The former was under the watchful patronage of Pope Benedict XVI (then-Card. Joseph Ratzinger).  Fr. Anthony currently acts as retreat master at White House Jesuit Retreat in St. Louis, Missouri. He also offers spiritual direction at the St. Louis diocesan seminary for 25 future priests there. 

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Fr. Timothy Gallagher and Kris McGregor explore St. Ignatius of Loyola’s Rules 10–14. Fr. Gallagher explains how times of consolation are opportunities not only to rejoice in God’s grace but also to gather strength for inevitable periods of desolation, much like Joseph storing grain for famine. Rule 11 invites humility in consolation and trust in God’s power during desolation, helping us avoid overconfidence when prayer feels easy or despair when it feels dry. Such experiences, though painful, can become occasions for deeper prayer and growth. Desolation itself is never from God but permitted in His providence so that, with grace, we may resist discouragement and grow in freedom.

The later rules shift toward understanding temptation. Rule 12 counsels resisting temptation immediately, before it grows overwhelming, while Rule 13 warns against secrecy and highlights the freedom that comes from sharing struggles with a wise confessor or spiritual companion. Rule 14 addresses our most vulnerable points, urging self-knowledge so that weakness can become strength through grace. Fr. Gallagher ties this teaching to a broader message of Christian hope, drawing on Scripture, St. John Paul II, and even Tolkien to show that God’s redemption always surpasses evil. We need to seek accompaniment, cultivate awareness of God’s presence in daily life, and live with humility and trust, becoming agents of renewal through the quiet witness of a discerning life.

From  Setting the Captives Free: Personal Reflections on Ignatian Discernment of Spirits

“Tenth Rule. The tenth: Let the one who is in consolation think how he will conduct himself in the desolation which will come after, taking new strength for that time.

Eleventh Rule. The eleventh: Let one who is consoled seek to humble himself and lower himself as much as he can, think- ing of how little he is capable in the time of desolation with- out such grace or consolation. On the contrary, let one who is in desolation think that he can do much with God’s sufficient grace to resist all his enemies, taking strength in his Creator and Lord.

Twelfth Rule. The twelfth: The enemy acts like a woman in being weak when faced with strength and strong when faced with weakness. For, as it is proper to a woman, when she is fighting with some man, to lose heart and to flee when the man confronts her firmly, and, on the contrary, if the man begins to flee, losing heart, the anger, vengeance and ferocity of the woman grow greatly and know no bounds, in the same way, it is proper to the enemy to weaken and lose heart, flee- ing and ceasing his temptations when the person who is exer- cising himself in spiritual things confronts the temptations of the enemy firmly, doing what is diametrically opposed to them; and, on the contrary, if the person who is exercising himself begins to be afraid and lose heart in suffering the temptations, there is no beast so fierce on the face of the earth as the enemy of human nature in following out his damnable intention with such growing malice.

Thirteenth Rule. The thirteenth: Likewise he conducts him- self as a false lover in wishing to remain secret and not berevealed. For a dissolute man who, speaking with evil inten- tion, makes dishonorable advances to a daughter of a good father or a wife of a good husband, wishes his words and persuasions to be secret, and the contrary displeases him very much, when the daughter reveals to her father or the wife to her husband his false words and depraved intention, because he easily perceives that he will not be able to succeed with the undertaking begun. In the same way, when the enemy of human nature brings his wiles and persuasions to the just soul, he wishes and desires that they be received and kept in secret; but when one reveals them to one’s good confessor or to another spiritual person, who knows his deceits and malicious designs, it weighs on him very much, because he perceives that he will not be able to succeed with the mali- cious undertaking he has begun, since his manifest deceits have been revealed.

Fourteenth Rule. The fourteenth: Likewise he conducts him- self as a leader, intent upon conquering and robbing what he desires. For, just as a captain and leader of an army in the field, pitching his camp and exploring the fortifications and defenses of a stronghold, attacks it at the weakest point, in the same way the enemy of human nature, roving about, looks in turn at all our theological, cardinal and moral vir- tues; and where he finds us weakest and most in need for our eternal salvation, there he attacks us and attempts to take us.”

Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius.  Fr. Gallagher is featured on the EWTN series “Living the Discerning Life:  The Spiritual Teachings of St. Ignatius of Loyola”. For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit  his  website:   frtimothygallagher.org

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Fr. Anthony Wieck unpacks the “principle and foundation” that grounds Ignatian spirituality. The Spiritual Exercises, he explains, are five forms of prayer—examination, meditation, contemplation, vocal, and mental—that dispose the soul to let go of false attachments and discover God’s will. At the core is the truth that we are created by God with a purpose: to praise, reverence, and serve Him. This insight shifts the focus away from self-invention and self-fulfillment toward God as the center of our existence. Like clay in the hands of the divine potter, we are continually being shaped and sustained by God’s love.

Praise, reverence, and service form a dynamic path of relationship with God. Praise begins in joy at the gift of life, reverence acknowledges God’s otherness that makes true love possible, and service embodies love through self-giving. Identity is not found in what we achieve or how others see us, but in being God’s children, loved and formed in Christ. Focusing on the heart of Jesus rather than our failures brings freedom and joy, allowing us to live in mercy and draw others into that same relationship. We are called to pray daily for the grace to reorient life toward God’s purpose of praising, reverencing, and serving Him.

Fr. Anthony Wieck is a Jesuit priest of the Central & Southern province. Sixth of nine children, raised on a farm in Oregon, Fr. Anthony began religious life in 1994, spending his first five years of formation in Rome, Italy, studying at the Casa Balthasar and the Gregorian. The former was under the watchful patronage of Pope Benedict XVI (then-Card. Joseph Ratzinger).  Fr. Anthony currently acts as retreat master at White House Jesuit Retreat in St. Louis, Missouri. He also offers spiritual direction at the St. Louis diocesan seminary for 25 future priests there. 

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Fr. Timothy Gallagher and Kris McGregor discuss St. Ignatius’ rules on spiritual desolation and distinguishing between the actions of the good spirit and the enemy during the discernment process.

In particular, Rules 5 through 9 provide practical guidance, advising against changes during desolation, promoting active spiritual tools, and addressing the causes and purposes of desolation. Fr. Gallagher makes note of the trial aspect, encouraging patience, and stresses the humility of recognizing spiritual consolation as a gift from God.

From  Setting the Captives Free: Personal Reflections on Ignatian Discernment of Spirits:

“First Rule. The first rule: In persons who are going from mortal sin to mortal sin, the enemy is ordinarily accustomed to propose apparent pleasures to them, leading them to imagine sensual delights and pleasures in order to hold them more and make them grow in their vices and sins. In these persons the good spirit uses a contrary method, stinging and biting their consciences through their rational power of moral judgment.

Second Rule. The second: In persons who are going on intensely purifying their sins and rising from good to better in the service of God our Lord, the method is contrary to that in the first rule. For then it is proper to the evil spirit to bite, sadden, and place obstacles, disquieting with false reasons, so

Third Rule. The third is of spiritual consolation. I call it consolation when some interior movement is caused in the soul, through which the soul comes to be inflamed with love of its Creator and Lord, and, consequently when it can love no created thing on the face of the earth in itself, but only in the Creator of them all. Likewise when it sheds tears that move to love of its Lord, whether out of sorrow for one’s sins, or for the passion of Christ our Lord, or because of other things directly ordered to his service and praise. Finally, I call consolation every increase of hope, faith and charity, and all interior

Fourth Rule. The fourth is of spiritual desolation. I call desolation all the contrary of the third rule, such as darkness of soul, disturbance in it, movement to low and earthly things, disquiet from various agitations and temptations, moving to lack of confidence, without hope, without love, finding oneself totally slothful, tepid, sad and, as if separated from one’s Creator and Lord. For just as consolation is contrary to desolation, in the same way the thoughts that come from consolation are contrary to the thoughts that come from desolation.

Fifth Rule. The fifth: In time of desolation never make a change, but be firm and constant in the proposals and determination in which one was the day preceding such desolation, or in the determination in which one was in the preceding consolation. Because, as in consolation the good spirit guides and counsels us more, so in desolation the bad spirit, with whose counsels we cannot find the way to a right decision.

Sixth Rule. The sixth: Although in desolation we should not change our first proposals, it is very advantageous to change ourselves intensely against the desolation itself, as by insisting more upon prayer, meditation, upon much examination, and upon extending ourselves in some suitable way of doing penance.

Seventh Rule. The seventh: Let one who is in desolation consider how the Lord has left him in trial in his natural powers, so that he may resist the various agitations and temptations of the enemy; since he can resist with the divine help, which always remains with him, though he does not clearly feel it; for the Lord has taken away from him his great fervor, abundant love and intense grace, leaving him, however, sufficient grace for eternal salvation.

Eighth Rule. The eighth: Let one who is in desolation work to be in patience, which is contrary to the vexations which come to him, and let him think that he will soon be consoled, diligently using the means against such desolation, as is said in the sixth rule.

Ninth Rule. The ninth: There are three principal causes for which we find ourselves desolate. The first is because we are tepid, slothful or negligent in our spiritual exercises, and so through our faults spiritual consolation withdraws from us. The second, to try us and see how much we are and how

Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius.  Fr. Gallagher is featured on the EWTN series “Living the Discerning Life:  The Spiritual Teachings of St. Ignatius of Loyola”. For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit  his  website:   frtimothygallagher.org

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Fr. Anthony Wieck and Kris McGregor reflect on St. Ignatius of Loyola’s deep trust in God’s presence through Scripture, the Church, and creation. Hearing the Word of God can stir the imagination in ways that simple reading may not, inviting us into a more living encounter with Christ. Ignatius himself modeled this attentiveness by discerning God’s guidance through his Church, even in challenging or imperfect circumstances. His obedience to Church authority—rooted in the conviction that Christ speaks through it—shaped the Jesuits’ special vow to serve under the Pope’s mission. For Ignatius, this fidelity was not blind, but grounded in the belief that the Holy Spirit animates the Church as a “hierarchical mother.”

He turns to modern struggles with confusion, criticism, and division fueled by social media and rapid communication. It’s important to discern when the Church is speaking authoritatively in matters of faith and morals, and when leaders are merely offering personal opinions. Using the image of Odysseus tied to the mast, he likens fidelity to Church teaching as the sure safeguard against the alluring “sirens” of cultural voices that distract from God’s truth. Ignatius also perceived God’s sustaining love in creation, finding in even the smallest details of nature a doorway into divine mystery.

Fr. Anthony Wieck is a Jesuit priest of the Central & Southern province. Sixth of nine children, raised on a farm in Oregon, Fr. Anthony began religious life in 1994, spending his first five years of formation in Rome, Italy, studying at the Casa Balthasar and the Gregorian. The former was under the watchful patronage of Pope Benedict XVI (then-Card. Joseph Ratzinger).  Fr. Anthony currently acts as retreat master at White House Jesuit Retreat in St. Louis, Missouri. He also offers spiritual direction at the St. Louis diocesan seminary for 25 future priests there. 

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Fr. Timothy Gallagher and Kris McGregor explore the reality of spiritual desolation through the lens of St. Ignatius of Loyola’s life and teaching; including the Ignatian process of becoming aware, gaining understanding, and then choosing how to act when facing inner movements of the heart. Drawing from St. Ignatius’ conversion, he highlights how worldly pursuits left Ignatius feeling empty, while reflecting on the saints stirred lasting joy—helping him discern God’s call. Spiritual desolation is one of the enemy’s common tactics, often causing discouragement, apathy in prayer, or withdrawal from community life. Recognizing it for what it is allows a person to actively reject it rather than remain trapped by it.

Fr. Gallagher reflects on St. Ignatius’ physical suffering after his leg injury, showing how God can work through painful or even seemingly disastrous circumstances to bring about transformation. Both his struggles and the spiritual struggles of other saints remind us that holiness emerges in the midst of weakness, mistakes, and trials. Discernment is not about dwelling on desolation, but about the hope and freedom found in God’s grace—freedom from discouragement and freedom for deeper prayer, service, and joy in following Christ.

From the Prologue of Setting the Captives Free: Personal Reflections on Ignatian Discernment of Spirits:

“Five hundred years ago, Ignatius entered the realm of the heart and crafted a set of guidelines for responding to interior experience, both joyful (spiritual consolation) and discouraging (spiritual desolation), on the spiritual level. These guidelines, when well explained, equip hearers to be aware of, understand the significance of, and take action in response to their spiritual experience. Said differently, they take Christian anthropology—the fact that only in Christ can the human person be understood fully—seriously, and render it operative. When one applies these guidelines, the full Christian understanding of the human person ceases to remain a theological construct and is rendered concretely applicable in daily living. For over three decades, I have seen many apply these guidelines with much fruit.“

For the other episodes in this series check out Fr. Timothy Gallagher’s “Discerning Hearts” page

Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius.  Fr. Gallagher is featured on the EWTN series “Living the Discerning Life:  The Spiritual Teachings of St. Ignatius of Loyola”.

For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit  his  website:   frtimothygallagher.org

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Fr. Anthony Wieck begins by situating St. Ignatius’ spiritual exercises in the context of Ignatius’ life and mystical experiences, noting that knowing his background helps one understand the gifts God entrusted to him for the whole Church. He recounts Pope Benedict’s view that certain charisms, such as Ignatius’, are so close to the heart of the Church they will endure. While the classic 30-day retreat is ideal, Fr. Wieck explains that Ignatian principles can still deeply shape one’s prayer life without a formal retreat. He likens Ignatius’ insights to removing “spiritual cataracts,” granting clarity in perceiving God’s work. Drawing on Fr. Hugo Rahner’s image of a triptych, he describes the first panel as “God above”—the ever-greater Trinity—highlighting Ignatius’ profound devotion to each divine person and his transformative Cardoner River experience, which gave him a symphonic vision of truth and instilled reverential awe and loving humility toward God.

The second panel centers on Christ, the God-man—Ignatius’ “Creator and Lord”—who perfectly manifests the fullness of God and mediates our relationship with the Father. Fr. Wieck emphasizes the importance of encountering Jesus in Scripture through Ignatius’ meditations and contemplations, entering into biblical scenes to understand what Jesus and those around Him experienced, rather than starting with self-reflection. This method personalizes prayer through “colloquies,” intimate dialogues with Christ or the saints. He notes that everything Jesus does reveals the Trinity, inviting us into the divine exchange of self-giving love. Such prayer fosters trust in God’s will, freeing us from our “puny grasp” on life and leading to deeper joy and flourishing beyond what our own plans could achieve.

Fr. Anthony Wieck is a Jesuit priest of the Central & Southern province. Sixth of nine children, raised on a farm in Oregon, Fr. Anthony began religious life in 1994, spending his first five years of formation in Rome, Italy, studying at the Casa Balthasar and the Gregorian. The former was under the watchful patronage of Pope Benedict XVI (then-Card. Joseph Ratzinger).  Fr. Anthony currently acts as retreat master at White House Jesuit Retreat in St. Louis, Missouri. He also offers spiritual direction at the St. Louis diocesan seminary for 25 future priests there. 

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Fr. Timothy Gallagher recounts St. Thérèse of Lisieux’s compassionate outreach to Sister Maria of St. Joseph, a troubled nun often avoided by her community due to severe mood swings and emotional instability. Instead of joining in the avoidance, Thérèse intentionally sought her out, offering to assist in the linen room and patiently enduring her anger, all as a way of living her “casting flowers” spirituality—small acts of love and sacrifice offered to Jesus, who transforms them into blessings for the whole Church. While her words to the sister may sound poetic, Fr. Gallagher explains that beneath the tender imagery lies a steely, deliberate charity rooted in perseverance, humility, and the conviction that every small offering—especially in difficult relationships—has immense spiritual value when united to Christ.

Fr. Gallagher also reflects on Thérèse’s own explanation of “casting flowers” from Story of a Soul: never letting a single opportunity for love pass by, whether in smiles, patient endurance, or unnoticed sacrifices, and trusting Jesus to use them for the good of souls in purgatory and the Church on earth. The episode concludes with letters from Thérèse’s sister Léonie, showing how the Little Way shaped her own life. By the time of her final profession and even five weeks before her death, Léonie radiated the same trust, gratitude, and spiritual confidence, fully convinced that her littleness would lead her straight into the arms of Jesus.

Fr. Gallagher obtained his doctorate in 1983 from Gregorian University. He has taught (St. John’s Seminary, Brighton, MA; Our Lady of Grace Seminary Residence, Boston, MA), assisted in formation work for twelve years, and served two terms as provincial in his own community. He has dedicated many years to an extensive ministry of retreats, spiritual direction, and teaching about the spiritual life. Fr. Gallagher is the author of six books (Crossroad) on the spiritual teaching of St. Ignatius of Loyola.

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