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Fr. Ignatius Schweitzer, O.P. and Dr. Anthony Lilles discuss their collaboration on Named for Glory: St. Elizabeth of the Trinity’s Identity and Mission, a book exploring the spirituality of St. Elizabeth of the Trinity.  A warm reflection on how they came to love St. Elizabeth—her contemplative depth, her letters, and her theological insight. Fr. Ignatius shares how reading St. Thérèse led him to Elizabeth’s writings, whose lofty yet practical spirituality bridges heaven and daily life. He and Dr. Lilles describe how St. Elizabeth’s understanding of the indwelling Trinity reveals the Christian’s interior union with God, forming the heart of contemplative prayer and identity. Their book, born during the COVID period with coauthor Julie Enzler, grew from meditations on St. Elizabeth’s letters and her three “names”: House of God, Praise of Glory, and Host of Praise.

They reflect on how Elizabeth’s mystical writings illuminate divine intimacy as both transcendent and deeply personal. Dr. Lilles describes her influence on St. John Paul II and praises her integration of Scripture, sacrament, and Trinitarian mystery. Both he and Fr. Ignatius note how her retreats and letters reveal that holiness is discovered in surrender—where the “abyss of misery meets the abyss of mercy.” Through trials and interior transformation, Elizabeth teaches that each soul is called to discover its true identity in Christ, to live as a radiant expression of divine life.

“I am going to bury myself in the depths of my soul, that is, in God. Will you follow me in this very simple movement?” — St. Elizabeth of the Trinity

St. Teresa of Avila said that every soul is made for transforming union with God. In her footsteps, St. Elizabeth of the Trinity (1880–1906) invites you to rendezvous with her in the interior castle and experience the indwelling presence of the Holy Trinity.

Go out into the deep: My Three, my All!

In describing her intimate relationship with God, St. Elizabeth referred to her Divine Bridegroom as “Maestro.” Here, she guides you in hearing His song and living the chorus of love, drawing ever closer to His very Heart. Through her powerful spiritual wisdom, as reflected in her letters to relatives, loved ones, and priests, you will find:

In these awe-inspiring pages, St. Elizabeth unveils the union that you were made to enjoy through Our Lady, Queen of Martyrs and Gate of Heaven. By reflecting on her name and vocation as Virgin, Spouse, and Mother, St. Elizabeth invites us to answer the universal call to holiness so that our lives will also flow into the very life of God — and His life will flow into ours. By imitating our Blessed Mother in her deep simplicity and making little acts of love and sacrifice each day, we unite with Jesus in the Sacred Host, become living oblations, and thus glorify our Crucified and Risen Lord.

Dr. Anthony Lilles: Anthony Lilles is co-founder and Academic Dean of the Avila Institute for Spiritual Formation and also serves as the Academic Dean and Associate Professor of Theology at St. John’s Seminary. He is a founding faculty member of St. John Vianney Theological Seminary where he was Academic Dean for nine years. Dr. Lilles has provided graduate level courses on a variety of topics including the Eucharist, the Sacraments of Healing, Church History, Spiritual Theology, Spiritual Direction and on various classics of Catholic Spirituality.

Fr. Ignatius Schweitzer O.P.: Fr. Ignatius John Schweitzer, OP is a Dominican priest of the St. Joseph (Eastern) Province. He was ordained in 2011. He spent six years living as a monk in a Carthusian monastery. He then returned to the Dominicans, discerning a strong call from the Lord to help others grow in the spiritual and mystical life. Upon returning, he completed his STL, writing on “The Life, Light, and Fire of Triune Love: A Trinitarian Spirituality from Scripture, Aquinas, Ruusbroec, and John of the Cross.” He is the promoter of the Dominican Laity, adjunct professor, spiritual director, and formator at St. Joseph’s Seminary. He hopes to be of service to the Lord’s loving cry to souls and souls’ cry for the Lord: “Abyss calls to abyss!”

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In the name of the Father and of the Son and of the Holy Spirit. Amen.

Lord, have mercy. Lord, have mercy.

Christ, have mercy. Christ, have mercy.

Lord, have mercy. Lord, have mercy.

Holy Mary, Mother of God, pray for us.

Saint Michael, pray for us.

Saint Joseph, Protector of the Church, pray for us.

Saint John the Baptist, pray for us.

Saint Peter, pray for us.

Saint Stephen, pray for us.

Saint Mary Magdalene, pray for us.

Saint Hildegard of Bingen, pray for us.

Saint Claude de La Colombière, pray for us.

Saint Juan Diego, pray for us.

Saints Louis and Zélie Martin, pray for us.

Saint Fautina Kowalska, pray for us.

Saint Pio of Pietrelcina, pray for us.

Blessed Solanus Casey, pray for us.

Lord, be merciful. Lord, deliver us, we pray.

From every evil, Lord, deliver us, we pray.

Be merciful to us sinners, Lord, we ask you, hear our prayer.

Guide and protect your holy Church, Lord, we ask you, hear our prayer.

That You are continually taking care of me, Jesus, I trust in you.

Lamb of God, who takes away the sins of the world, spare us, Lord.

Christ, hear us. Christ, hear us.

Amen.

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Fr. Anthony Wieck, SJ, reflects with Kris McGregor on how St. Ignatius’ spirituality finds its deepest meaning through a Marian lens. St. Ignatius, often seen as a soldier and organizer, was in fact a man profoundly moved by God’s love to the point of tears. His spiritual path teaches a Marian “magnanimity” — a large-hearted openness that allows God to act within the soul. Rather than relying on human initiative, St. Ignatius shows that authentic transformation begins “from above,” through divine inspiration received in prayer. This inner receptivity is what grounds discernment of spirits and anchors the Ignatian call to serve God with one’s entire being.

Fr. Wieck then explores the “Contemplation to Attain Love,” the final exercise in Ignatius’ retreat. This prayer leads the soul to recognize creation, redemption, and every grace as expressions of divine generosity, stirring wonder and gratitude. True love, he says, manifests in deeds and self-gift — modeled perfectly by Mary and exemplified by saints like Maximilian Kolbe. Through this contemplation, one learns that surrender is the highest form of freedom: offering memory, understanding, and will back to God for purification and renewal. The fruit of the Exercises is a life centered on Christ’s heart, detached from self-will, and fully oriented toward God’s glory — a path open to all the faithful, not just Jesuits, as a gift for the entire Church.

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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In this special episode of Inside the Pages, Kris McGregor interviews the late Fr. John Horgan about his book His Angels at Our Side: Understanding Their Power in Our Souls and in the World. Focusing on the role of angels in the spiritual life, Fr. Horgan explains how they guide, protect, and inspire us.

It’s important for us to understand angels as spiritual beings who reflect the majesty of God rather than projecting our human traits onto them. Fr. Horgan discusses the relationship between humans and their guardian angels, noting that these angels are given by God to guide and protect every soul, not just the baptized. He advises against naming angels, as their names and missions come directly from God.

Angels are models of prayer and adoration, constantly gazing upon God. They can teach us how to deepen our relationship with God, especially through prayer, obedience, and silence. While angels don’t usually communicate with us through mystical experiences, they offer daily guidance and inspiration; encouraging a spirit of openness to the guardian angel’s influence through prayer and attentiveness to their subtle promptings.

They also cover the role of angels in the Mass, where they worship alongside us, and how we can invite them into our prayer life, especially during the Eucharistic Prayer. Fr. Horgan explains that angels help us align our wills with God’s and overcome temptations, and reflects on the angels’ relationship with the Blessed Virgin Mary and their role in leading us closer to her and her perfect acceptance of God’s will.

Meet the mighty spirits sent by God to enlighten and guide us, defend us from harm, and lead us on the path to eternal life. Learn how angels are invisibly present at every moment of your life, and how they can pray with you and for you, amplifying your praise by reflecting it directly to God face-to-face.

Angels do not form a separate universe they are an integral part of our own world sent forth for the sake of our salvation. They are pure spirits who communicate to us God’s grace, His goodness, and His truth.

In these pages, Fr. Horgan unveils the surprising role of the angels in our lives and what you must do to gain their help. You’ll learn how to imitate the angels in prayer and how they offer you the enlightenment and the encouragement God so desperately wants to give you. By praying with the angels, you will be strengthened for what lies ahead, better able to discern and do the Lord’s will in all your actions. You ll also learn:

Father John G. Horgan was a priest of the Archdiocese of Vancouver in British Columbia, Canada, and the pastor of St Pius X Parish. A native of Cambridge, Massachusetts, he graduated from Harvard, as well as the Angelicum in Rome, before being ordained by St. John Paul II in 1986. He lectured and consulted on questions of moral theology and healthcare ethics in Canada and the United States. Fr. Horgan had a life-long interest in the Angels and Saints and was credentialed through the Vatican’s special training course for those involved in the process of “saint-making” in 1997. He served as a vice-postulator for the cause of Blessed Marie of Jesus Deluil-Martiny and has advised on several other causes. Fr. Horgan was involved with EWTN, the Eternal Word Global Television Network, since the early 1990s; he made several appearances with Mother Angelica, and has filmed two television series. He entered into eternal rest in October of 2022.

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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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Oh most Divine Lord, we humbly prostrate ourselves before Thy Infinite Majesty, and we adore Thee and dedicate to Thy glory the devout prayers which we now present to Thee, as an act of devotion to your servant, St Gemma Galgani, whose intercession we are now imploring.

Oh most lovable St Gemma, we ask you to be our patroness and special friend today and always. Assist us in our daily spiritual and material needs and teach us to know love and serve the Lord our God with all our hearts. Accompany us, along with our Guardian Angel, in all our ways, and guide us lovingly to Heaven. Assist us at the time of our death along with Jesus, Mary, and Joseph, and plead our cause before God, and trusting in His great mercy and the Passion of Jesus thy Spouse, obtain for us the salvation of our souls, and also the favor that we now humbly request (mention request)…

Our Father, Hail Mary, Glory be…

Pray for us, Saint Gemma, that we may be made worthy of the promises of Christ.

Let us pray. O God, Who fashioned thy servant Saint Gemma into a likeness of Thy Crucified Son, grant us through her intercession the favor that we humbly request, and through the Passion, Death and Resurrection of Thy Son, may we be united with You for all eternity. We ask this through Jesus Christ our Lord. Amen

Original resource for this novena: “St. Gemma Galgani”

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Msgr. John Esseff reflects on the Feast of the Annunciation, which falls in the heart of Lent. He shares how personal and significant this date is to him, as it marks the wedding anniversary of his parents. Their story, including seeking a dispensation to marry during Lent and defying an arranged marriage, mirrors the boldness and surrender exemplified by Mary’s own “yes” to God; drawing a connection between Mary’s total openness to God’s will and the Lenten call to deeper prayer, sacrifice, and discernment. Mary’s response to the angel, her understanding of Scripture, and her unwavering virginity reflect a soul in perfect union with God’s purpose.

Msgr. Esseff explores the moment of the Annunciation as a profound revelation—not only of Mary’s divine motherhood but also of the Trinity. The Father sends the Son, conceived by the Holy Spirit, marking the incarnation of God’s Word in the womb of one who had already received that Word in her heart. Her fiat—”Let it be done to me according to your word”—becomes the model of perfect prayer and surrender. He invites us to ponder God’s will in their daily lives as Mary did, suggesting that prayer is not about asking but about receiving and responding.

The angel Gabriel was sent from God

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

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There is a general rule concerning all special graces granted to any human being. Whenever the divine favour chooses someone to receive a special grace, or to accept a lofty vocation, God adorns the person chosen with all the gifts of the Spirit needed to fulfil the task at hand.

This general rule is especially verified in the case of Saint Joseph, the foster-father of our Lord and the husband of the Queen of our world, enthroned above the angels. He was chosen by the eternal Father as the trustworthy guardian and protector of his greatest treasures, namely, his divine Son and Mary, Joseph’s wife. He carried out this vocation with complete fidelity until at last God called him, saying: “Good and faithful servant enter into the joy of your Lord.”

What then is Joseph’s position in the whole Church of Christ? Is he not a man chosen and set apart? Through him and, yes, under him, Christ was fittingly and honourably introduced into the world. Holy Church in its entirety is indebted to the Virgin Mother because through her it was judged worthy to receive Christ. But after her we undoubtedly owe special gratitude and reverence to Saint Joseph.

In him the Old Testament finds its fitting close. He brought the noble line of patriarchs and prophets to its promised fulfilment. What the divine goodness had offered as a promise to them, he held in his arms.

Obviously, Christ does not now deny to Joseph that intimacy, reverence and very high honour which he gave him on earth, as a son to his father. Rather we must say that in heaven Christ completes and perfects all that he gave at Nazareth.

Now we can see how the last summoning words of the Lord appropriately apply to Saint Joseph: “Enter into the joy of your Lord.” In fact, although the joy of eternal happiness enters into the soul of a man, the Lord preferred to say to Joseph: “Enter into joy.” His intention was that the words should have a hidden spiritual meaning for us. They convey not only that this holy man possesses an inward joy, but also that it surrounds him and engulfs him like an infinite abyss.

Remember us, Saint Joseph, and plead for us to your foster-child. Ask your most holy bride, the Virgin Mary, to look kindly upon us, since she is the mother of him who with the Father and the Holy Spirit lives and reigns eternally. Amen.

Almighty God,

Excerpts from the English translation of The Liturgy of the Hours (Four Volumes) © 1974, International Commission on English in the Liturgy Corporation. All rights reserved.

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

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

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

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

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

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

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