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Dr. Matthew Bunson and Kris McGregor explore the life and contributions of St. Jerome, a Doctor of the Church best known for his translation of the Bible into Latin, creating the Vulgate. His fiery personality, shaped by his intellectual brilliance and sensitivity, often lead to conflict with others.

St. Jerome, born in 342 AD, had a profound love for scripture, classical literature, and the Christian faith, which led him to Rome and eventually the Holy Land. There, he dedicated himself to the study and translation of scripture, mastering Hebrew and other languages to create an authentic Latin version of the Bible.

His work in revising the Latin New Testament and his deep relationships with notable Roman women, such as Paula, who helped him establish monastic communities in Bethlehem. Despite his irritable temperament, Jerome’s love for Christ and scripture motivated his scholarship and pastoral care. His legacy lies in the reliability of the Vulgate, affirmed by the Council of Trent, and his profound message that ignorance of scripture is ignorance of Christ. Jerome’s life exemplifies the integration of scholarly pursuit and living out the Gospel. Christians must not only study the Word but live it.

“Jerome was born into a Christian family in about 347 A.D. in Stridon. He was given a good education and was even sent to Rome to fine-tune his studies. As a young man he was attracted by the worldly life (cf. Ep 22, 7), but his desire for and interest in the Christian religion prevailed.

He received Baptism in about 366 and opted for the ascetic life. He went to Aquileia and joined a group of fervent Christians that had formed around Bishop Valerian and which he described as almost “a choir of blesseds” (Chron. ad ann. 374). He then left for the East and lived as a hermit in the Desert of Chalcis, south of Aleppo (Ep 14, 10), devoting himself assiduously to study. He perfected his knowledge of Greek, began learning Hebrew (cf. Ep 125, 12), and transcribed codices and Patristic writings (cf. Ep 5, 2). Meditation, solitude and contact with the Word of God helped his Christian sensibility to mature. He bitterly regretted the indiscretions of his youth (cf. Ep. 22, 7) and was keenly aware of the contrast between the pagan mentality and the Christian life: a contrast made famous by the dramatic and lively “vision” – of which he has left us an account – in which it seemed to him that he was being scourged before God because he was “Ciceronian rather than Christian” (cf. Ep. 22, 30).

In 382 he moved to Rome: here, acquainted with his fame as an ascetic and his ability as a scholar, Pope Damasus engaged him as secretary and counsellor; the Pope encouraged him, for pastoral and cultural reasons, to embark on a new Latin translation of the Biblical texts. Several members of the Roman aristocracy, especially noblewomen such as Paula, Marcella, Asella, Lea and others, desirous of committing themselves to the way of Christian perfection and of deepening their knowledge of the Word of God, chose him as their spiritual guide and teacher in the methodical approach to the sacred texts. These noblewomen also learned Greek and Hebrew.

After the death of Pope Damasus, Jerome left Rome in 385 and went on pilgrimage, first to the Holy Land, a silent witness of Christ’s earthly life, and then to Egypt, the favourite country of numerous monks (cf. Contra Rufinum, 3, 22; Ep. 108, 6-14). In 386 he stopped in Bethlehem, where male and female monasteries were built through the generosity of the noblewoman, Paula, as well as a hospice for pilgrims bound for the Holy Land, “remembering Mary and Joseph who had found no room there” (Ep. 108, 14). He stayed in Bethlehem until he died, continuing to do a prodigious amount of work: he commented on the Word of God; he defended the faith, vigorously opposing various heresies; he urged the monks on to perfection; he taught classical and Christian culture to young students; he welcomed with a pastor’s heart pilgrims who were visiting the Holy Land. He died in his cell close to the Grotto of the Nativity on 30 September 419-420.

Jerome’s literary studies and vast erudition enabled him to revise and translate many biblical texts: an invaluable undertaking for the Latin Church and for Western culture. On the basis of the original Greek and Hebrew texts, and thanks to the comparison with previous versions, he revised the four Gospels in Latin, then the Psalter and a large part of the Old Testament. Taking into account the original Hebrew and Greek texts of the Septuagint, the classical Greek version of the Old Testament that dates back to pre-Christian times, as well as the earlier Latin versions, Jerome was able, with the assistance later of other collaborators, to produce a better translation: this constitutes the so-called “Vulgate”, the “official” text of the Latin Church which was recognized as such by the Council of Trent and which, after the recent revision, continues to be the “official” Latin text of the Church. It is interesting to point out the criteria which the great biblicist abided by in his work as a translator. He himself reveals them when he says that he respects even the order of the words of the Sacred Scriptures, for in them, he says, “the order of the words is also a mystery” (Ep. 57, 5), that is, a revelation. Furthermore, he reaffirms the need to refer to the original texts: “Should an argument on the New Testament arise between Latins because of interpretations of the manuscripts that fail to agree, let us turn to the original, that is, to the Greek text in which the New Testament was written. “Likewise, with regard to the Old Testament, if there are divergences between the Greek and Latin texts we should have recourse to the original Hebrew text; thus, we shall be able to find in the streams all that flows from the source” (Ep. 106, 2). Jerome also commented on many biblical texts. For him the commentaries had to offer multiple opinions “so that the shrewd reader, after reading the different explanations and hearing many opinions – to be accepted or rejected – may judge which is the most reliable, and, like an expert moneychanger, may reject the false coin” (Contra Rufinum 1, 16).

Jerome refuted with energy and liveliness the heretics who contested the tradition and faith of the Church. He also demonstrated the importance and validity of Christian literature, which had by then become a real culture that deserved to be compared with classical literature: he did so by composing his De Viris Illustribus, a work in which Jerome presents the biographies of more than a hundred Christian authors. Further, he wrote biographies of monks, comparing among other things their spiritual itineraries as well as monastic ideal. In addition, he translated various works by Greek authors. Lastly, in the important Epistulae, a masterpiece of Latin literature, Jerome emerges with the profile of a man of culture, an ascetic and a guide of souls.

What can we learn from St Jerome? It seems to me, this above all; to love the Word of God in Sacred Scripture. St Jerome said: “Ignorance of the Scriptures is ignorance of Christ”. It is therefore important that every Christian live in contact and in personal dialogue with the Word of God given to us in Sacred Scripture. This dialogue with Scripture must always have two dimensions: on the one hand, it must be a truly personal dialogue because God speaks with each one of us through Sacred Scripture and it has a message for each one. We must not read Sacred Scripture as a word of the past but as the Word of God that is also addressed to us, and we must try to understand what it is that the Lord wants to tell us. However, to avoid falling into individualism, we must bear in mind that the Word of God has been given to us precisely in order to build communion and to join forces in the truth on our journey towards God. Thus, although it is always a personal Word, it is also a Word that builds community, that builds the Church. We must therefore read it in communion with the living Church. The privileged place for reading and listening to the Word of God is the liturgy, in which, celebrating the Word and making Christ’s Body present in the Sacrament, we actualize the Word in our lives and make it present among us. We must never forget that the Word of God transcends time. Human opinions come and go. What is very modern today will be very antiquated tomorrow. On the other hand, the Word of God is the Word of eternal life, it bears within it eternity and is valid for ever. By carrying the Word of God within us, we therefore carry within us eternity, eternal life.

I thus conclude with a word St Jerome once addressed to St Paulinus of Nola. In it the great exegete expressed this very reality, that is, in the Word of God we receive eternity, eternal life. St Jerome said: “Seek to learn on earth those truths which will remain ever valid in Heaven” (Ep. 53, 10).”

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.

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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 St. 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 St. Hildegard’s writings through the lens of Church authority, cautioning us to be skeptical of modern interpretations that distort her true intentions. Far from being a feminist icon, she submitted her mystical experiences to the Church for validation, which is key to understanding her authentic mysticism.

“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.

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.

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.

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.”

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.

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As you begin, take a deep breath and exhale slowly.  For at least the next few moments, surrender all the cares and concerns of this day to the Lord.

Say slowly from your heart “Jesus, I Trust In You…You Take Over”

Become aware that He is with you, looking upon you with love, wanting to be heard deep within in your heart…

From the Holy Gospel According to St. Matthew 1:18-23

This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:

What word made this passage come alive for you?

What did you sense the Lord saying to you?

Once more give the Lord an opportunity to speak to you:

This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:

What did your heart feel as you listened?

What did you sense the Lord saying to you?

Once more, through Him, with Him and in Him listen to the Word:

This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:

What touched your heart in this time of prayer?

What did your heart feel as you prayed?

What do you hope to carry with you from this time with the Lord?

Our Father, who art in heaven,

hallowed be thy name.

Thy kingdom come.

Thy will be done on earth, as it is in heaven.

Give us this day our daily bread,

and forgive us our trespasses,

as we forgive those who trespass against us,

and lead us not into temptation,

 but deliver us from evil.

Amen

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In this episode of The Spiritual Journey for the Discerning Heart, Kris McGregor reflects on the last letter of St. Teresa of Calcutta to the Missionaries of Charity, dated September 5, 1997, the day Mother Teresa died.

At the end of her life, St. Teresa returns to the spiritual truths she had spent years teaching her sisters: remain close to Jesus and Mary, live with loving trust and total surrender, listen to the thirst of Christ, and recognize Jesus in the people placed before you.

Her words, “Be only all for Jesus through Mary,” open a reflection on what it means to give the whole of life to Christ. Prayer, work, relationships, disappointments, responsibilities, and even circumstances we would never have chosen can become places of surrender and grace.

St. Teresa points to Mary as the model of this trusting response. Mary receives the word of God without being shown everything that will follow from her yes. Her fiat becomes a reminder that God often gives enough grace for the next faithful step rather than revealing the whole road ahead.

At the center of St. Teresa’s spirituality is the cry of Jesus from the Cross: “I thirst.” She understood those words personally. Christ thirsts for souls and for our love. Standing with Mary beneath the Cross helps us hear that invitation and consider not only what we are asking of God, but what Jesus may be asking of us.

The letter closes with Mother Teresa’s joy over St. Thérèse of Lisieux being named a Doctor of the Church. She immediately recognizes the wisdom of the Little Way: holiness is often formed through ordinary duties, hidden sacrifices, patience, and small acts offered with great love.

St. Teresa of Calcutta and St. Thérèse lived very different vocations, but both remind us that sanctity is found in giving ourselves to God within the actual circumstances of daily life.

(5 September 1997)

St. Teresa of Calcutta

“Be only all for Jesus through Mary.”

“Loving Trust and Total Surrender made Our Lady say ‘Yes’ to the message of the angel.”

“It is only with Our Lady that we can hear Jesus cry, ‘I Thirst.’”

“So let us keep very small and follow Little Flower’s way of trust and love and joy.”

John 19:28, RSV-CE

“I thirst.”

Luke 1:38, RSV-CE

“Behold, I am the handmaid of the Lord; let it be to me according to your word.”

Luke 1:39, RSV-CE

“In those days Mary arose and went with haste into the hill country, to a city of Judah.”

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Join Sr. Joseph Andrew Bogdanowicz and Kris McGregor as they discuss:

1. The Maternal Heart

Our world is constantly changing and each generation faces new challenges of faith and identity. In this increasingly post-Christian, radically secular culture, the vocation of a consecrated religious might appear outdated or, perhaps, wasteful. Even within the Church, the vocation of a Bride of Christ is a mystery to many who have never encountered it. But who is a religious Sister? She is one who hears our Lord’s call to “Come, follow me!” and answers with the resounding confidence of Mary’s Fiat! She is exactly what our world needs: a light in the darkness, a soul dedicated completely to loving and serving God and her neighbor.

In this new volume, And Mary’s Yes Continues Afresh, the Dominican Sisters of Mary, Mother of the Eucharist present a treasure-trove of education and inspiration for young women, parents, priests, and educators alike. You’ll learn what religious life is all about; hear the inspiring vocation stories of women from all walks of life and many different nationalities; and discover—perhaps for the first time—the incredible gift of the consecrated life. You might even hear the Lord’s call in your own heart. Ultimately, you will come away with a deeper understanding and appreciation of the life-giving vocation of religious Sisters, and their role in our world today.

The Dominican Sisters of Mary, Mother of the Eucharist, were canonically established in 1997 in response to Pope St. John Paul II’s call for a New Evangelization. We seek to share God’s message of faith and the joy of religious life with the modern world through various outreaches including education, vocations, and culture.

Beginning with four foundresses, their community has now grown to over 150 Sisters with an average age of 32. Their Motherhouse is located in Ann Arbor, Michigan.

Their website can be found at sistersofmary.org

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Episode 12-The Tenth Rule:

Let him who is in consolation think how he will be in the desolation which will come after, taking new strength for then.

Episode Twelve of The Discernment of Spirits: Setting the Captives Free focuses on Rule Ten, which turns attention to what a person can do during times of spiritual consolation. Fr. Timothy Gallagher, in conversation with Kris McGregor, explains that this rule is still ultimately about facing spiritual desolation with strength and freedom.

Fr. Gallagher begins by noting that Ignatius never loses sight of the real struggle in the spiritual life. The greatest danger often arises when discouragement returns. For this reason, Ignatius teaches that times of consolation are not only gifts to be received, but opportunities to prepare. Consolation strengthens the heart. It also provides clarity and foresight.

Ignatius urges the person in consolation to think ahead. Desolation will return. This is normal in the spiritual life. The question is not whether it will come, but whether we will be ready. Fr. Gallagher compares this wisdom to the story of Joseph, who stored grain during years of abundance so that there would be food during famine. Consolation is a season of abundance meant to sustain future struggle.

To show how this works in lived experience, Fr. Gallagher reflects on a moving account from St. Elizabeth Ann Seton. As a young woman, Elizabeth experienced an overwhelming sense of God’s love while alone in nature. She described God as her Father and her All. That moment of deep peace and joy became a source of lasting spiritual growth. Fr. Gallagher explains that the first and primary response to consolation is exactly this. We receive it fully. We allow God’s love to take root.

Only after this does Ignatius add a second counsel. In times of consolation, we can consciously store strength for future desolation. Fr. Gallagher uses simple images to explain this. A sailor who anticipates changes in the wind braces himself. A passenger who sees a sharp turn ahead steadies his grip. Awareness makes the difference between falling and remaining secure.

Fr. Gallagher then offers practical ways to live Rule Ten. One is to ask God directly for help for future desolation while still in consolation. Another is to recall Scriptures and truths that have sustained us in past trials. These truths become readily available later, when clarity feels harder to find. Reflecting again on the reasons God may allow desolation, as taught in Rule Nine, also prepares the heart to endure it with trust.

The episode highlights the value of remembering past desolations. When we look back with God and see how growth came through struggle, confidence grows. The heart learns that God remains faithful even when consolation fades. This memory becomes a source of strength when darkness returns.

Fr. Gallagher and Kris McGregor also discuss the practice of journaling. Writing during times of consolation can preserve clarity. When desolation comes, those written words serve as a reminder of truth. They counter forgetfulness and discouragement. Journaling also helps patterns emerge and deepens self-awareness.

Finally, Fr. Gallagher encourages regular review of the rules themselves. Learning the rules once is not enough. They must be revisited and kept close. Some people post them visibly. Others carry summaries. The form matters less than the habit. What matters is keeping Ignatius’s wisdom within reach.

Episode Twelve presents Rule Ten as a rule of foresight and hope. Consolation is not only a moment of joy. It is a gift meant to strengthen the heart for future trials. When consolation is received fully and lived wisely, desolation loses its power. The spiritual life grows steady and resilient. Captives are set free.

How do you usually respond when you experience spiritual consolation?

Have you ever prepared for future struggles during a time of peace?

What Scriptures or truths strengthen you most during difficulty?

How does remembering past desolations change your outlook on current trials?

Would journaling help you retain clarity during times of consolation?

Why does Ignatius place Rule Ten after the rules on desolation?

How does the image of storing grain help explain this rule?

Why is it important to receive consolation fully before trying to prepare?

How can journaling or review strengthen communal spiritual life?

How might Rule Ten help parish leaders and retreat participants remain steady?

 The 14 Rules for Discerning Spirits –

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

The post The Tenth Rule – Discernment of Spirits w/ Fr. Timothy Gallagher – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

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Join Sr. Joseph Andrew Bogdanowicz and Kris McGregor as they discuss:

1. Responding to the Call

Our world is constantly changing and each generation faces new challenges of faith and identity. In this increasingly post-Christian, radically secular culture, the vocation of a consecrated religious might appear outdated or, perhaps, wasteful. Even within the Church, the vocation of a Bride of Christ is a mystery to many who have never encountered it. But who is a religious Sister? She is one who hears our Lord’s call to “Come, follow me!” and answers with the resounding confidence of Mary’s Fiat! She is exactly what our world needs: a light in the darkness, a soul dedicated completely to loving and serving God and her neighbor.

In this new volume, And Mary’s Yes Continues Afresh, the Dominican Sisters of Mary, Mother of the Eucharist present a treasure-trove of education and inspiration for young women, parents, priests, and educators alike. You’ll learn what religious life is all about; hear the inspiring vocation stories of women from all walks of life and many different nationalities; and discover—perhaps for the first time—the incredible gift of the consecrated life. You might even hear the Lord’s call in your own heart. Ultimately, you will come away with a deeper understanding and appreciation of the life-giving vocation of religious Sisters, and their role in our world today.

The Dominican Sisters of Mary, Mother of the Eucharist, were canonically established in 1997 in response to Pope St. John Paul II’s call for a New Evangelization. We seek to share God’s message of faith and the joy of religious life with the modern world through various outreaches including education, vocations, and culture.

Beginning with four foundresses, their community has now grown to over 150 Sisters with an average age of 32. Their Motherhouse is located in Ann Arbor, Michigan.

Their website can be found at sistersofmary.org

The post Ep 3 – Responding to the Call – And Mary’s ‘Yes’ Continues Afresh w/ Sr. Joseph Andrew Bogdanowicz – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

As you begin, take a deep breath and exhale slowly.  For at least the next few moments, surrender all the cares and concerns of this day to the Lord.

Say slowly from your heart “Jesus, I Trust In You…You Take Over”

Become aware that He is with you, looking upon you with love, wanting to be heard deep within in your heart…

From the Holy Gospel According to St. Matthew 13:54-58

Coming to his home town, Jesus taught the people in their synagogue in such a way that they were astonished and said, ‘Where did the man get this wisdom and these miraculous powers? This is the carpenter’s son, surely? Is not his mother the woman called Mary, and his brothers James and Joseph and Simon and Jude? His sisters, too, are they not all here with us? So where did the man get it all?’ And they would not accept him. But Jesus said to them, ‘A prophet is only despised in his own country and in his own house’, and he did not work many miracles there because of their lack of faith.

What word made this passage come alive for you?

What did you sense the Lord saying to you?

Once more give the Lord an opportunity to speak to you:

Coming to his home town, Jesus taught the people in their synagogue in such a way that they were astonished and said, ‘Where did the man get this wisdom and these miraculous powers? This is the carpenter’s son, surely? Is not his mother the woman called Mary, and his brothers James and Joseph and Simon and Jude? His sisters, too, are they not all here with us? So where did the man get it all?’ And they would not accept him. But Jesus said to them, ‘A prophet is only despised in his own country and in his own house’, and he did not work many miracles there because of their lack of faith.

What did your heart feel as you listened?

What did you sense the Lord saying to you?

Once more, through Him, with Him and in Him listen to the Word:

Coming to his home town, Jesus taught the people in their synagogue in such a way that they were astonished and said, ‘Where did the man get this wisdom and these miraculous powers? This is the carpenter’s son, surely? Is not his mother the woman called Mary, and his brothers James and Joseph and Simon and Jude? His sisters, too, are they not all here with us? So where did the man get it all?’ And they would not accept him. But Jesus said to them, ‘A prophet is only despised in his own country and in his own house’, and he did not work many miracles there because of their lack of faith.

What touched your heart in this time of prayer?

What did your heart feel as you prayed?

What do you hope to carry with you from this time with the Lord?

Our Father, who art in heaven,

hallowed be thy name.

Thy kingdom come.

Thy will be done on earth, as it is in heaven.

Give us this day our daily bread,

and forgive us our trespasses,

as we forgive those who trespass against us,

and lead us not into temptation,

 but deliver us from evil.

Amen

The post Friday of the Seventeenth Week in Ordinary Time – A Time of Lectio Divina for the Discerning Heart Podcast appeared first on Discerning Hearts Catholic Podcasts.

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Join Sr. Joseph Andrew Bogdanowicz and Kris McGregor as they discuss:

Visit here to pick up a copy of the book

From the book description:

Our world is constantly changing and each generation faces new challenges of faith and identity. In this increasingly post-Christian, radically secular culture, the vocation of a consecrated religious might appear outdated or, perhaps, wasteful. Even within the Church, the vocation of a Bride of Christ is a mystery to many who have never encountered it. But who is a religious Sister? She is one who hears our Lord’s call to “Come, follow me!” and answers with the resounding confidence of Mary’s Fiat! She is exactly what our world needs: a light in the darkness, a soul dedicated completely to loving and serving God and her neighbor.

In this new volume, And Mary’s Yes Continues Afresh, the Dominican Sisters of Mary, Mother of the Eucharist present a treasure-trove of education and inspiration for young women, parents, priests, and educators alike. You’ll learn what religious life is all about; hear the inspiring vocation stories of women from all walks of life and many different nationalities; and discover—perhaps for the first time—the incredible gift of the consecrated life. You might even hear the Lord’s call in your own heart. Ultimately, you will come away with a deeper understanding and appreciation of the life-giving vocation of religious Sisters, and their role in our world today.

The Dominican Sisters of Mary, Mother of the Eucharist, were canonically established in 1997 in response to Pope St. John Paul II’s call for a New Evangelization. We seek to share God’s message of faith and the joy of religious life with the modern world through various outreaches including education, vocations, and culture.

Beginning with four foundresses, their community has now grown to over 150 Sisters with an average age of 32. Their Motherhouse is located in Ann Arbor, Michigan.

Their website can be found at sistersofmary.org

The post Ep 2 – The Call to Teach – And Mary’s ‘Yes’ Continues Afresh w/ Sr. Joseph Andrew Bogdanowicz – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Join Sr. Joseph Andrew Bogdanowicz and Kris McGregor as they discuss the founding and charism of the Dominican Sisters of Mary, Mother of the Eucharist.  We discuss:

Our world is constantly changing and each generation faces new challenges of faith and identity. In this increasingly post-Christian, radically secular culture, the vocation of a consecrated religious might appear outdated or, perhaps, wasteful. Even within the Church, the vocation of a Bride of Christ is a mystery to many who have never encountered it. But who is a religious Sister? She is one who hears our Lord’s call to “Come, follow me!” and answers with the resounding confidence of Mary’s Fiat! She is exactly what our world needs: a light in the darkness, a soul dedicated completely to loving and serving God and her neighbor.

In this new volume, And Mary’s Yes Continues Afresh, the Dominican Sisters of Mary, Mother of the Eucharist present a treasure-trove of education and inspiration for young women, parents, priests, and educators alike. You’ll learn what religious life is all about; hear the inspiring vocation stories of women from all walks of life and many different nationalities; and discover—perhaps for the first time—the incredible gift of the consecrated life. You might even hear the Lord’s call in your own heart. Ultimately, you will come away with a deeper understanding and appreciation of the life-giving vocation of religious Sisters, and their role in our world today.

The Dominican Sisters of Mary, Mother of the Eucharist, were canonically established in 1997 in response to Pope St. John Paul II’s call for a New Evangelization. We seek to share God’s message of faith and the joy of religious life with the modern world through various outreaches including education, vocations, and culture.

Beginning with four foundresses, their community has now grown to over 150 Sisters with an average age of 32. Their Motherhouse is located in Ann Arbor, Michigan.

Their website can be found at sistersofmary.org

The post Ep 1 – The Gift of Self – And Mary’s ‘Yes’ Continues Afresh with Sr. Joseph Andrew Bogdanowicz – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.