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Fighting the Demons – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor explore the spiritual battle described in the opening chapter of the Rule and the Benedictine understanding of fighting the demons. Drawing on the wisdom of the Desert Fathers, Fr. Mauritius explains that these “demons” are often the destructive thoughts, temptations, and inner movements that draw us away from Christ. Rather than becoming preoccupied with evil itself, St. Benedict calls us to keep our eyes fixed on Christ, recognizing that the Christian life is ultimately a battle for holiness and freedom. Following the example of Jesus in the desert, believers learn to identify harmful thoughts and overcome them through the power of the Holy Spirit and Sacred Scripture.
Fr. Mauritius highlights the practical wisdom of the early monks, especially Evagrius Ponticus, who identified recurring patterns of temptation and taught the importance of recognizing them before they take root. By naming these inner struggles and responding with God’s Word, Christians learn to replace fear, anger, sadness, pride, and other destructive thoughts with the truth of the Gospel. Through prayer, meditation on Scripture, and the steady rhythms of spiritual life, the Holy Spirit gradually transforms the heart, bringing peace where there was turmoil and freedom where there was once spiritual bondage.
From the Holy Rule of St. Benedict Chapter 1:From the Holy Rule of St. Benedict:
CHAPTER I
The second kind is that of Anchorites, or Hermits, that is, of those who, no longer in the first fervor of their conversion, but taught by long monastic practice and the help of many brethren, have already learned to fight against the devil; and going forth from the rank of their brethren well trained for single combat in the desert, they are able, with the help of God, to cope single-handed without the help of others, against the vices of the flesh and evil thoughts.
Special note: Fr. Mauritius speaks of a book by Evagrius of Pontus, the link is below :Evagrius Of Pontus: Talking Back: A Monastic Handbook for Combating Demons (Cistercian Studies)
Discerning Hearts Reflection Questions1. What recurring thoughts or temptations most often distract me from God’s peace and draw me away from Christ? 2. Fr. Mauritius encourages us to identify harmful thoughts before they take root. How attentive am I to what is happening in my own heart and mind? 3. What passages of Sacred Scripture have become sources of strength and encouragement during times of temptation or discouragement? 4. How does regular prayer help me recognize the difference between the movements of the Holy Spirit and the voices that lead me away from God? 5. Are there areas of my life where fear, anger, sadness, pride, or another destructive pattern has gained too much influence? 6. How can I more intentionally “talk back” to temptation by responding with the truth of God’s Word, following the example of Jesus in the desert? 7. What practical changes can I make to create a daily rhythm of prayer, Scripture, and silence that strengthens me for the spiritual battle?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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The Value of Listening and Silence – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB, and Kris McGregor reflect on fear, love, and the spiritual journey toward trust in God. Drawing from Chapter 6 of the Rule on humility, St. Benedict teaches that the goal of the Christian life is to arrive at that “perfect love of God which casts out fear.” Fr. Mauritius explains that fear is a natural part of being human and even plays an important role in our relationship with God. Yet the monastic path seeks to transform fear through love, allowing the soul to move from anxiety, dread, and self-protection toward confidence, reverence, and trust.
Throughout the conversation, Fr. Mauritius explores how fear often arises from past wounds, vulnerability, and uncertainty about the future. Rather than denying fear or being ashamed of it, St. Benedict encourages us to acknowledge it honestly and bring it before God. Through prayer, humility, loving relationships, and perseverance, fear gradually loses its power. Sharing personal experiences from his own life, Fr. Mauritius reveals that spiritual maturity is not the absence of fear but the growth of a love so rooted in God that it can face fear with courage, hope, and trust.
From the Holy Rule of St. Benedict Chapter 42:From the Holy Rule of St. Benedict:
CHAPTER XLIIThat No One Speak after ComplinMonks should always be given to silence, especially, however, during the hours of the night. Therefore, on every day, whether of fast or of a mid-day meal, as soon as they have risen from their evening meal, let all sit together in one place, and let one read the Conferences or the Lives of the Fathers, or something else that will edify the hearers; not, however, the Heptateuch or the Books of the Kings, because it would not be wholesome for weak minds to hear this part of the Scripture at that hour; they should, however, be read at other times. But if it was a fast-day, then, when Vespers have been said, and after a short interval, let them next come together for the reading of the Conferences, as we have said; and when the four or five pages have been read, or as much as the hour will permit, and all have assembled in one place during the time of the reading, let him also come who was perchance engaged in work enjoined on him. All, therefore, having assembled in one place, let them say Complin, and after going out from Complin, let there be no more permission from that time on for anyone to say anything.
If, however, anyone is found to break this rule, let him undergo heavy punishment, unless the needs of guests should arise, or the Abbot should perhaps give a command to anyone. But let even this be done with the utmost gravity and moderation.
Discerning Hearts Reflection Questions1. St. Benedict understood that we need nourishment for both body and soul. What sources are feeding my spiritual and intellectual life? 2. How often do I set aside time for thoughtful reading, reflection, and learning? 3. Am I more inclined to collect information or to allow wisdom to shape the way I live? 4. Who have been the teachers, mentors, or spiritual guides that have helped me grow in faith? 5. In an age of constant information, how do I discern what is truly beneficial for my mind and soul? 6. What book, teaching, or spiritual practice has recently challenged me to grow closer to God? 7. How can I become more attentive to the voice of God speaking through Scripture, spiritual reading, and the wisdom of others?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of wanting the latest….sustainability – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor reflect on sustainability, stewardship, and the Benedictine wisdom of resisting the constant desire for the newest and latest things. Drawing from Chapter 31 of the Rule, St. Benedict instructs the cellarer to care for the monastery’s goods with reverence, avoiding wastefulness and treating all possessions as “sacred vessels of the altar.” Fr. Mauritius explains that Benedictine life values durability, stewardship, and responsibility toward future generations. Rather than being driven by consumerism and endless acquisition, the monk learns to value what is lasting, useful, and capable of serving the community over time.
Fr. Mauritius explores how modern culture often encourages constant consumption, tying identity and happiness to acquiring the latest products and trends. The Rule offers a different vision, one rooted in stability, gratitude, and thoughtful use of resources. By slowing down, caring for what we have, and considering the needs of those who will come after us, we grow in freedom and deepen our awareness of God’s gifts. Benedictine sustainability is not simply an environmental concern but a spiritual practice that helps direct the heart away from possessions and toward God.
From the Holy Rule of St. Benedict Chapter 31:CHAPTER XXXIThe Kind of Man the Cellarer of the Monastery Ought to Be
Let there be chosen from the brotherhood as Cellarer of the monastery a wise man, of settled habits, temperate and frugal, not conceited, irritable, resentful, sluggish, or wasteful, but fearing God, who may be as a father to the whole brotherhood.
Let him have the charge of everything, let him do nothing without the command of the Abbot, let him do what hath been ordered him and not grieve the brethren. If a brother should perchance request anything of him unreasonably, let him not sadden the brother with a cold refusal, but politely and with humility refuse him who asketh amiss. Let him be watchful of his own soul, always mindful of the saying of the Apostle: “For they that have ministered well, shall purchase to themselves a good degree” (1 Tm 3:13). Let him provide for the sick, the children, the guests, and the poor, with all care, knowing that, without doubt, he will have to give an account of all these things on judgment day. Let him regard all the vessels of the monastery and all its substance as if they were sacred vessels of the altar. Let him neglect nothing and let him not give way to avarice, nor let him be wasteful and a squanderer of the goods of the monastery; but let him do all things in due measure and according to the bidding of his Abbot.
Above all things, let him be humble; and if he hath not the things to give, let him answer with a kind word, because it is written: “A good word is above the best gift” (Sir 18:17). Let him have under his charge everything that the Abbot hath entrusted to him, and not presume to meddle with matters forbidden him. Let him give the brethren their apportioned allowance without a ruffle or delay, that they may not be scandalized, mindful of what the Divine Word declareth that he deserveth who shall scandalize one of these little ones: “It were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea” (Mt 18:6).
If the community is large, let assistants be given to him, that, with their help, he too may fulfil the office entrusted to him with an even temper. Let the things that are to be given be distributed, and the things that are to be gotten asked for at the proper times, so that nobody may be disturbed or grieved in the house of God.
Discerning Hearts Reflection Questions1. St. Benedict teaches that the goods entrusted to us should be treated with reverence. How do I view and use the possessions God has placed in my care? 2. Am I tempted to seek happiness or fulfillment through acquiring the newest things rather than appreciating what I already have? 3. How might slowing down and living more simply create greater freedom in my spiritual life? 4. In what ways do my choices today affect future generations and the resources entrusted to them? 5. How can I grow in gratitude for the ordinary gifts and tools that support my daily life? 6. Where might God be inviting me to practice greater stewardship, moderation, and trust in His providence?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of idealistic spirituality…acknowledging one’s needs – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor reflect on the challenge of balancing spiritual ideals with the honest acknowledgment of human needs. Drawing from several passages in the Rule, especially St. Benedict’s practical guidance concerning sleep, food, drink, and daily rhythms, Fr. Mauritius highlights the deeply human realism of Benedictine spirituality. St. Benedict does not separate prayer from the realities of bodily life, but weaves together the spiritual and human dimensions of the person with remarkable wisdom and compassion.
Fr. Mauritius explains that idealistic spirituality can become rigid and even harmful when it loses touch with human weakness, limitation, and need. The Rule instead offers a path of balance, humility, and truthfulness, helping the monk remain connected both to God and to his own humanity. Through stories from monastic life, reflections on prayer, and insights from the Christian tradition, this conversation reveals that authentic holiness is not found in denying our humanity, but in allowing God to enter it fully with love, mercy, and grace.
From the Holy Rule of St. Benedict Chapter 8:CHAPTER VIIIOf the Divine Office during the NightMaking due allowance for circumstances, the brethren will rise during the winter season, that is, from the calends of November till Easter, at the eighth hour of the night; so that, having rested till a little after midnight, they may rise refreshed. The time, however, which remains over after the night office (Matins) will be employed in study by those of the brethren who still have some parts of the psalms and the lessons to learn.
But from Easter to the aforesaid calends, let the hour for celebrating the night office (Matins) be so arranged, that after a very short interval, during which the brethren may go out for the necessities of nature, the morning office (Lauds), which is to be said at the break of day, may follow presently.
Discerning Hearts Reflection Questions1. St. Benedict acknowledges both spiritual ideals and human needs. How do I respond to my own weaknesses and limitations? 2. Have I ever approached the spiritual life with unrealistic expectations of myself or others? 3. In what ways might rigidity or perfectionism be affecting my relationship with God or with those around me? 4. How can I allow my struggles, tiredness, or weakness to become part of my prayer rather than something I try to hide? 5. Do I compare my spiritual journey to others in ways that discourage or distort my perspective? 6. Where might God be inviting me to grow in balance, humility, and trust in His mercy?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In place of self-righteousness…seeking God – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB, and Kris McGregor reflect on the danger of self-righteousness and the lifelong Christian call to seek God with humility. Drawing from Chapter 58 of the Rule, St. Benedict teaches that the true sign of spiritual maturity is not claiming to possess God, but remaining open to continually seeking Him. Fr. Mauritius explains that self-righteousness often grows from fear and the desire for control, while authentic spiritual life requires humility, trust, and openness to growth. The Rule forms the monk not to become rigid or self-assured, but to remain attentive to God’s presence and action throughout life.
Throughout the conversation, Fr. Mauritius reflects on Gospel encounters, pilgrimage, and the mystical dimension of Christian life. Seeking God is not a sign of uncertainty or failure, but an ongoing relationship rooted in love and longing. Even moments of wandering, doubt, or incompleteness can become places where God draws near. Recounting his pilgrimage to Santiago de Compostela, Fr. Mauritius shares how he came to understand that the spiritual journey is ultimately not about grasping hold of God, but trusting that God Himself will find us and bring us home.
From the Holy Rule of St. Benedict Chapter 58:CHAPTER LVIIIOf the Manner of Admitting BrethrenLet easy admission not be given to one who newly cometh to change his life; but, as the Apostle saith, “Try the spirits, whether they be of God” (1 Jn 4:1). If, therefore, the newcomer keepeth on knocking, and after four or five days it is seen that he patiently beareth the harsh treatment offered him and the difficulty of admission, and that he persevereth in his request, let admission be granted him, and let him live for a few days in the apartment of the guests.
But afterward let him live in the apartment of novices, and there let him meditate, eat, and sleep. Let a senior also be appointed for him, who is qualified to win souls, who will observe him with great care and see whether he really seeketh God, whether he is eager for the Work of God, obedience and humiliations. Let him be shown all the hard and rugged things through which we pass on to God.
If he promiseth to remain steadfast, let this Rule be read to him in order after the lapse of two months, and let it be said to him: Behold the law under which thou desirest to combat. If thou canst keep it, enter; if, however, thou canst not, depart freely. If he still persevereth, then let him be taken back to the aforesaid apartment of the novices, and let him be tried again in all patience. And after the lapse of six months let the Rule be read over to him, that he may know for what purpose he entereth. And if he still remaineth firm, let the same Rule be read to him again after four months. And if, after having weighed the matter with himself he promiseth to keep everything, and to do everything that is commanded him, then let him be received into the community, knowing that he is now placed under the law of the Rule, and that from that day forward it is no longer permitted to him to wrest his neck from under the yoke of the Rule, which after so long a deliberation he was at liberty either to refuse or to accept.
Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, the conversion of morals, and obedience, in order that, if he should ever do otherwise, he may know that he will be condemned by God “Whom he mocketh.” Let him make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present. Let him write this document with his own hand; or at least, if he doth not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar. When he hath placed it there, let the novice next begin the verse: “Uphold me, O Lord, according to Thy word and I shall live; and let me not be confounded in my expectations” (Ps 118[119]:116). Then let all the brotherhood repeat this verse three times, adding the Gloria Patri.
The let that novice brother cast himself down at the feet of all, that they may pray for him; and from that day let him be counted in the brotherhood. If he hath any property, let him first either dispose of it to the poor or bestow it on the monastery by a formal donation, reserving nothing for himself as indeed he should know that from that day onward he will no longer have power even over his own body.
Let him, therefore, be divested at once in the oratory of the garments with which he is clothed, and be vested in the garb of the monastery. But let the clothes of which he was divested by laid by in the wardrobe to be preserved, that, if on the devil’s suasion he should ever consent to leave the monastery (which God forbid) he be then stripped of his monastic habit and cast out. But let him not receive the document of his profession which the Abbot took from the altar, but let it be preserved in the monastery.
Discerning Hearts Reflection Questions1. St. Benedict asks whether the monk truly seeks God. How would I answer that question in my own life today? 2. In what ways might fear or the desire for control contribute to self-righteousness in my relationships or spiritual life? 3. How open am I to being surprised or challenged by God’s presence and action? 4. Have I confused spiritual certainty with genuine trust in God? 5. What experiences in my life have taught me that faith is a journey rather than a possession? 6. How can prayer, humility, and openness help me continue seeking God more deeply each day?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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In Place Of Relativism…Healing Consequences – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB and Kris McGregor reflect on the healing purpose of consequences within Christian community life. Drawing from Chapters 23–30 of the Rule, especially Chapter 27 concerning the care of the excommunicated brother, St. Benedict presents correction not as punishment for punishment’s sake, but as a path toward reconciliation and healing. Like a wise physician treating illness, the abbot and community are called to respond to faults with discernment, charity, and a genuine desire to restore the individual to wholeness and communion.
Fr. Mauritius explains that modern culture often resists the idea of consequences, confusing mercy with the absence of accountability. Yet St. Benedict recognizes that actions affect the entire community and that unresolved wounds can spread division and distrust. Through loving correction, honest acknowledgment of faults, and reconciliation rooted in the Gospel, communities can be renewed and strengthened. This Benedictine wisdom reveals that authentic mercy does not ignore wrongdoing, but seeks healing, restoration, and the return of the lost sheep to the flock.
From the Holy Rule of St. Benedict Chapter 27:CHAPTER XXVIIHow Concerned the Abbot Should Be about the Excommunicated
Let the Abbot show all care and concern towards offending brethren because “they that are in health need not a physician, but they that are sick” (Mt 9:12). Therefore, like a prudent physician he ought to use every opportunity to send consolers, namely, discreet elderly brethren, to console the wavering brother, as it were, in secret, and induce him to make humble satisfaction; and let them cheer him up “lest he be swallowed up with overmuch sorrow” (2 Cor 2:7); but, as the same Apostle saith, “confirm your charity towards him” (2 Cor 2:8); and let prayer be said for him by all.
The Abbot must take the utmost pains, and strive with all prudence and zeal, that none of the flock entrusted to him perish. For the Abbot must know that he has taken upon himself the care of infirm souls, not a despotism over the strong; and let him fear the threat of the Prophet wherein the Lord saith: “What ye saw to be fat, that ye took to yourselves, and what was diseased you threw away” (Ezek 34:3-4). And let him follow the loving example of the Good Shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one that had gone astray, on whose weakness He had such pity, that He was pleased to lay it on His sacred shoulders and thus carry it back to the fold (cf Lk 15:5).
Discerning Hearts Reflection Questions1. St. Benedict views correction as a path toward healing rather than punishment. How do I respond when I am corrected by others? 2. Have I experienced situations where avoiding consequences actually caused deeper wounds within relationships or community life? 3. How do I balance mercy and accountability in my own relationships? 4. When conflict or failure occurs, do I seek reconciliation and healing, or do I withdraw and allow resentment to grow? 5. In what ways might God be inviting me to acknowledge my own faults more honestly and humbly? 6. How can I become an instrument of reconciliation and healing within my family, parish, workplace, or community?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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Instead of leaning on others, standing on one’s own feet – The Holy Rule of St. Benedict with Fr. Mauritius Wilde O.S.BIn this episode of The Holy Rule of St. Benedict: A Spiritual Path for Today’s World, Fr. Mauritius Wilde, OSB, and Kris McGregor explore the wisdom behind Chapter 69 of the Rule, which cautions against defending another within the monastic community. At first glance, this teaching may seem surprising, even counterintuitive. Yet St. Benedict’s insight reveals a deeper spiritual purpose: fostering maturity, responsibility, and trust. By encouraging each monk to speak for himself, the Rule strengthens both the individual and the unity of the community, preventing division and the formation of factions.
Fr. Mauritius explains that this principle extends beyond the monastery into everyday Christian life. Learning to “stand on one’s own feet” is part of spiritual growth, requiring trust in God, confidence in the presence of the Holy Spirit, and a willingness to take responsibility for one’s own words and actions. At the same time, the Rule provides safeguards for justice and care, ensuring that individuals can be heard while preserving unity. In a world increasingly dependent on external support systems and constant connection, Benedictine spirituality offers a path toward authentic freedom rooted in personal responsibility and trust in God.
From the Holy Rule of St. Benedict Chapter 69:CHAPTER LXIXThat in the Monastery No One Presume to Defend Another
Care must be taken that on no occasion one monk try to defend another in the monastery,
or to take his part, even though they be closely related by ties of blood. Let it not be
attempted by the monks in any way; because such conduct may give rise to very grave
scandal. If anyone overstep this rule, let him be severely punished.
Discerning Hearts Reflection Questions1. St. Benedict encourages each person to speak for themselves. How comfortable am I taking responsibility for my own words and actions? 2. In what situations do I tend to rely too heavily on others instead of stepping forward in trust? 3. How does my level of trust in others affect my ability to grow within a community? 4. Where might God be inviting me to mature in confidence, trusting the Holy Spirit to guide me? 5. Do I see personal responsibility as a burden or as a path to greater freedom? 6. How can I grow in both independence and unity, remaining rooted in Christ while living in relationship with others?
For more episodes from this series and other podcasts, visit:Fr. Mauritius Wilde’s Discerning Hearts pageFather Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and regularly directs retreats. He serves as Prior at Sant’Anselmo in Rome.
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The Seven Attitudes of a Discerning Heart with Kris McGregorPrayerful ReflectionPrayerful reflection is the fifth attitude of a discerning heart. In Catholic discernment, it means pausing to notice God’s presence in daily life. The psalmist reminds us, “O Lord, you have searched me and known me,” and saints like Francis de Sales encouraged a daily examen of gratitude and humility. Reflection allows us to see grace and failure honestly, so we may respond to God with greater clarity and love.
Scripture Reading:
“O Lord, you have searched me and known me!
You know when I sit down and when I rise up; you discern my thoughts from afar.
You search out my path and my lying down, and are acquainted with all my ways.” (Psalm 139:1–3)
A discerning heart does not rush through life without pause. It learns to stop, to remember, and to reflect. Prayerful reflection is the space where we allow God to show us how He has been present — in the blessings and also in the challenges.
The psalmist tells us that God knows us completely. Nothing escapes His gaze. When we take time to reflect, we begin to see our lives as He sees them. We recognize moments of grace that might have passed unnoticed. We also see where we turned away, where sin or selfishness clouded our choices.
Prayerful reflection helps us grow in gratitude, humility, and clarity. It is not simply an exercise in memory, but an encounter with God’s living presence in our daily story.
Saint’s Teaching:
St. Francis de Sales encouraged the faithful to make a daily examen — not only to confess faults, but to rejoice in God’s blessings and renew the desire to walk closely with Him. He wrote that reflection helps us “turn our hearts to God, raising them above the concerns of the world.”
The Benedictines also practiced this rhythm of reflection in the Divine Office, pausing throughout the day to pray the Psalms. Their lives show us that reflection is not a luxury, but an essential rhythm of Christian life.
Guided Application Questions:
- How can I make time, even briefly, to reflect on where God has been present in my day?
End the day with a few minutes of prayerful review and thanksgiving. - In what moments do I experience peace, and when do I feel restlessness?
Bring these to prayer, asking the Lord to deepen His peace and heal what is restless within you. - How can I begin a simple practice of reflection?
Pray with gratitude, ask forgiveness where needed, and place tomorrow in God’s hands.
Closing Prayer:
O Lord, You search me and know me.
Help me to pause each day and see my life through Your eyes.
Through the example of St. Francis de Sales and St. Benedict, teach me to remember with gratitude and to return to You with trust.
Through Christ our Lord.
Amen.
Discover The Seven Attitudes of a Discerning Heart — openness, generosity, courage, interior freedom, prayerful reflection, right priorities, and God as the true end — HERE
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The 7 Attitudes of a Discerning Heart with Kris McGregorDiscover The Seven Attitudes of a Discerning Heart — openness, generosity, courage, interior freedom, prayerful reflection, right priorities, and God as the true end
- OpennessDownload (right click & choose “Save Link As”)
Openness is the first attitude of a discerning heart. In Catholic discernment, this means learning to listen with trust — to receive God’s word not only with our minds but with the “ear of the heart,” as St. Benedict teaches. In this episode, we explore how openness helps us recognize God’s voice, let go of our own expectations, and enter prayer with faith that His will is always good. Guided by Scripture and the wisdom of the saints, this reflection invites us to begin the journey of the Seven Attitudes of a Discerning Heart.
Scripture Reading:
“The Lord came and stood forth, calling as at other times, ‘Samuel! Samuel!’ And Samuel said, ‘Speak, for your servant is listening.’” (1 Samuel 3:10)
When Samuel first heard God’s voice, he did not recognize it.
He thought it was the priest Eli calling him.
But once Eli guided him, Samuel responded with the words that would shape the rest of his life: “Speak, Lord, for your servant is listening.”
That short prayer shows us the heart of openness.
It is the attitude of one who knows that God is speaking, and who chooses to listen with trust.
Openness does not mean coming to prayer empty of cares.
We are invited to bring our joys, our struggles, our needs, and our gratitude before the Lord.
But in the discerning heart, openness means that after laying these things at His feet, we do not cling to our own answers or expectations.
We trust that His ways are higher than our ways, and that His word may surprise us.
To be open is to make space for God to act in ways we could not have planned.
It is to say, “Lord, I am ready for whatever You desire in this moment.”
This is the attitude of the heart that discerns well.
Saint’s Teaching:
St. Benedict begins the Rule with these words:
“Listen carefully, my son, to the master’s instructions, and attend to them with the ear of your heart.”
The “ear of the heart” listens differently from the ear of the body.
It is tuned not just to sounds, but to the movements of God in silence, in Scripture, and in daily life.
In the discerning heart, openness means cultivating this kind of listening.
Not selective, not distracted, but attentive, willing, and ready to respond with love.
Guided Application Questions:
- Am I truly open to God’s voice, or do I only want Him to confirm my own plans?
Ask the Lord to show you one place where He is inviting you to listen more deeply. - In what part of my life am I clinging to my own expectations instead of trusting God’s desire for me?
Pray: “Jesus, I trust in You. Not my will, but Yours be done.” - How can I begin to listen with the “ear of my heart” each day?
Try setting aside a few minutes of silence today, asking God to speak, then simply rest in His presence.
Closing Prayer:
Heavenly Father, open the ears of my heart to hear Your word.
Grant me the grace to listen as Samuel did, and to answer You with trust.
Through the intercession of St. Benedict, may I grow in the desire to follow You faithfully.
I ask this through Christ our Lord.
Amen.
- GenerosityDownload (right click & choose “Save Link As”)
Generosity is the second attitude of a discerning heart. In Catholic discernment, generosity means giving ourselves to God without reserve, echoing Mary’s fiat: “Let it be to me according to your word.” Inspired by the radical joy of St. Francis of Assisi, this reflection invites us to let go of conditions and respond to God’s call with a heart that trusts His goodness.
Scripture Reading:
“And the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son…’ And Mary said, ‘Behold, I am the handmaid of the Lord; let it be to me according to your word.’” (Luke 1:30–31, 38)
At the Annunciation, the angel Gabriel brings Mary a message she could never have imagined. She is told she will conceive and bear the Son of God. Her whole life will change in a moment.
Mary’s response is simple yet profound: “Behold, I am the handmaid of the Lord; let it be to me according to your word.” She does not ask for guarantees. She does not negotiate terms. She simply offers herself, completely and without reserve, into the hands of God.
This is the heart of generosity: a willingness to give ourselves to God’s plan, even when we do not fully understand it. True generosity is not only about giving possessions or time, but about offering our very selves. It means holding nothing back, trusting that God’s will, though sometimes mysterious, is always rooted in love.
In the discerning heart, generosity frees us. When we cling to control or keep parts of our lives closed off from God, we carry burdens He never meant for us to carry. But when we give ourselves wholly to Him, we discover a freedom and joy that only surrender can bring.
Saint’s Teaching:
St. Francis of Assisi is a shining example of this kind of generosity. Born into wealth, he renounced every privilege, not out of bitterness, but out of joy. He discovered that by giving up possessions, reputation, and comfort, he was free to live entirely for God.
Francis did not simply give things away; he gave himself away. His life became a continual yes to God, echoing the fiat of Mary. In him, we see that generosity is not loss — it is the discovery of life in abundance.
Guided Application Questions:
- In what ways do I place conditions on my willingness to follow God’s will?
Ask Him to make your yes more complete, and pray for the grace to surrender freely. - How can I practice generosity of heart today?
Choose one small act of love — a kindness, a sacrifice, or an offering of time — and give it to God with joy. - When I pray, how can I echo Mary’s words: “Let it be to me according to Your word”?
Repeat her fiat slowly today, asking God to make it true in your own heart.
Closing Prayer:
Lord God, You filled the Blessed Virgin Mary with grace so she could say yes without hesitation.
Grant me a generous heart that holds nothing back from You.
Through the example of St. Francis of Assisi, teach me to surrender everything in love.
May my life echo Mary’s fiat: “Let it be done to me according to Your word.”
Through Christ our Lord.
Amen.
- CourageDownload (right click & choose “Save Link As”)
Courage is the third attitude of a discerning heart. In Catholic discernment, courage means trusting Christ even when the path is uncertain. When fear threatens to hold us back, His words remind us: “Take heart, it is I; have no fear.” St. Teresa of Ávila teaches us to persevere in faith, showing that true courage rests not in ourselves but in God who never changes.
Scripture Reading:
“But immediately he spoke to them, saying, ‘Take heart, it is I; have no fear.’ And Peter answered him, ‘Lord, if it is you, bid me come to you on the water.’ He said, ‘Come.’” (Matthew 14:27–29)
The disciples were in the boat when a storm rose against them. Waves crashed, the wind howled, and their hearts were filled with fear. In that moment, they saw Jesus walking on the water, but instead of comfort, their terror deepened — they thought they were seeing a ghost.
Into their fear, Jesus spoke words that cut through the chaos: “Take heart, it is I; have no fear.” With those words, He not only calmed the storm, but He gave His disciples courage.
Courage is not the absence of fear. Even saints felt trembling in the face of difficulty. Courage means moving forward in trust, even while fear is still present. It is choosing to fix our eyes on Christ rather than on the storm.
In the discerning heart, courage means letting go of our demand for certainty. We may not know how everything will unfold. The road ahead may be hidden. Yet if Christ is calling, courage moves us to step forward. Each act of trust, no matter how small, strengthens us to follow Him more faithfully.
Saint’s Teaching:
St. Teresa of Ávila knew well what it meant to face storms. She endured illness, criticism, misunderstanding, and many obstacles in her reform of the Carmelite order. Yet she pressed on with steadfast trust in God.
She encouraged her sisters with words that still speak to us today: “Let nothing disturb you, let nothing frighten you. All things are passing; God never changes.”
Her courage was not loud or dramatic. It was rooted in the quiet conviction that God is faithful, that His presence is stronger than fear, and that He never abandons His children.
Guided Application Questions:
- In what part of my life is fear holding me back from following God’s call?
Bring that fear to prayer and hear Christ’s words spoken to you: “Take heart, it is I; have no fear.” - How can I take one step forward in trust, even if I cannot see the whole path?
Ask the Lord for the grace of courage, and act on one small step today. - When I hesitate, how can I remember to pray: “Jesus, I trust in You”?
Offer that moment to God and move forward with confidence in His care.
Closing Prayer:
Almighty God, You strengthened St. Teresa of Ávila to trust You in times of trial.
Grant me the gift of holy courage to follow wherever You call.
Calm my fears with the words of Your Son: “Take heart, it is I; have no fear.”
Through Christ our Lord.
Amen.
- Interior FreedomDownload (right click & choose “Save Link As”)
Interior freedom is the fourth attitude of a discerning heart. In Catholic discernment, this freedom is not doing whatever we please but the grace to choose what leads us closer to God. Christ teaches that “the truth will make you free,” and the saints remind us that attachments cloud the heart. St. John Cassian and St. Francis of Assisi show us that only a free heart can fully belong to God.
Scripture Reading:
“If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free… So if the Son makes you free, you will be free indeed.” (John 8:31–32, 36)
We all desire freedom, yet the world often confuses freedom with license — the idea that we can do whatever we please. But true freedom is not about indulging every whim. True freedom is the capacity to choose the good, to choose what leads us closer to God.
In the discerning heart, interior freedom means that our hearts are not held captive by fear, resentment, possessions, or even by our own plans. When we are bound by these things, our vision becomes clouded, and it becomes harder to recognize God’s voice. But when we allow His grace to loosen our grip, we discover a freedom that brings peace.
This freedom does not come by our own strength. It is God’s grace that gently but firmly encourages us to let go. Sometimes that grip has been tight for a long time. Yet God does not demand all at once — He invites, He waits, He strengthens. Interior freedom grows as we place our trust in His love and take one step at a time.
Saint’s Teaching:
St. John Cassian taught that freedom of heart comes through simplicity and detachment, cultivated in prayer and virtue. The early monks understood that unless the heart is free, it cannot fully hear God.
St. Ignatius of Loyola later echoed this wisdom, speaking of “holy indifference” — not in the sense of apathy, but of being so free in heart that we desire only what God desires. And St. Francis of Assisi lived this truth with his whole being, finding joy in poverty because his heart was utterly free for God.
These saints show us that freedom is not about escape. It is about belonging — fully and joyfully — to God.
Guided Application Questions:
- In what ways do attachments — to possessions, opinions, or fears — weigh down my heart?
Name them in prayer and ask the Spirit to loosen their hold on you. - How do I sometimes confuse freedom with doing whatever I want?
Reflect on how true freedom is choosing what leads to God, even when it requires sacrifice. - How is the Lord inviting me to say with honesty, “Lord, I want what You want”?
Pray those words slowly, letting His grace shape your desire.
Closing Prayer:
Lord Jesus, You have promised that the truth will make us free.
Grant me the grace of interior freedom, so that nothing may hold me back from following You.
Through the prayers of St. John Cassian, St. Francis, and all who walked the path of detachment, help me to desire only what leads me to You.
Through Christ our Lord.
Amen.
5. Prayerful ReflectionDownload (right click & choose “Save Link As”)
Prayerful reflection is the fifth attitude of a discerning heart. In Catholic discernment, it means pausing to notice God’s presence in daily life. The psalmist reminds us, “O Lord, you have searched me and known me,” and saints like Francis de Sales encouraged a daily examen of gratitude and humility. Reflection allows us to see grace and failure honestly, so we may respond to God with greater clarity and love.
Scripture Reading:
“O Lord, you have searched me and known me!
You know when I sit down and when I rise up; you discern my thoughts from afar.
You search out my path and my lying down, and are acquainted with all my ways.” (Psalm 139:1–3)
A discerning heart does not rush through life without pause. It learns to stop, to remember, and to reflect. Prayerful reflection is the space where we allow God to show us how He has been present — in the blessings and also in the challenges.
The psalmist tells us that God knows us completely. Nothing escapes His gaze. When we take time to reflect, we begin to see our lives as He sees them. We recognize moments of grace that might have passed unnoticed. We also see where we turned away, where sin or selfishness clouded our choices.
Prayerful reflection helps us grow in gratitude, humility, and clarity. It is not simply an exercise in memory, but an encounter with God’s living presence in our daily story.
Saint’s Teaching:
St. Francis de Sales encouraged the faithful to make a daily examen — not only to confess faults, but to rejoice in God’s blessings and renew the desire to walk closely with Him. He wrote that reflection helps us “turn our hearts to God, raising them above the concerns of the world.”
The Benedictines also practiced this rhythm of reflection in the Divine Office, pausing throughout the day to pray the Psalms. Their lives show us that reflection is not a luxury, but an essential rhythm of Christian life.
Guided Application Questions:
- How can I make time, even briefly, to reflect on where God has been present in my day?
End the day with a few minutes of prayerful review and thanksgiving. - In what moments do I experience peace, and when do I feel restlessness?
Bring these to prayer, asking the Lord to deepen His peace and heal what is restless within you. - How can I begin a simple practice of reflection?
Pray with gratitude, ask forgiveness where needed, and place tomorrow in God’s hands.
Closing Prayer:
O Lord, You search me and know me.
Help me to pause each day and see my life through Your eyes.
Through the example of St. Francis de Sales and St. Benedict, teach me to remember with gratitude and to return to You with trust.
Through Christ our Lord.
Amen
6. Right PrioritiesDownload (right click & choose “Save Link As”)
Right priorities are the sixth attitude of a discerning heart. In Catholic discernment, priorities are ordered when God comes first. Jesus teaches us: “Seek first his kingdom and his righteousness, and all these things shall be yours as well.”St. Augustine reminds us that the restless heart finds peace only in God. When we put Him first, all else finds its place in His loving care.
Scripture Reading:
“But seek first his kingdom and his righteousness, and all these things shall be yours as well.
Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself.
Let the day’s own trouble be sufficient for the day.” (Matthew 6:33–34)
Our lives can easily become filled with anxieties — about work, family, money, or the future. But Jesus reminds us that the way forward is not found in worry, but in ordering our hearts rightly.
In the discerning heart, priorities are clear: God comes first. Everything else takes its place under Him. When we seek His kingdom first, our decisions, our time, and our relationships all find their proper order.
This does not mean life will be without struggles. But it does mean that we face them with peace, knowing our lives are in God’s hands. Right priorities free us from being controlled by passing concerns and help us walk in the confidence of His care.
Saint’s Teaching:
St. Augustine, after years of searching, discovered that only God could satisfy the deep desires of the heart. He confessed: “You have made us for Yourself, O Lord, and our heart is restless until it rests in You.”
His words remind us that no created thing, no matter how good, can take the place of God. To give Him first place is not to lose, but to gain the peace of a heart at rest.
Guided Application Questions:
- In what part of my life do I give first place to something other than God?
Ask Him to re-order your heart so He is at the center. - How can I seek God first in prayer each day?
Begin and end the day with a short offering of love to Him. - How is the Lord inviting me to trust that if I put Him first, He will provide for my needs?
Bring that concern into prayer and say: “Lord, I seek Your kingdom first.”
Closing Prayer:
Lord Jesus, You taught us to seek first the kingdom of God.
Grant me a heart that places You above all things.
Through the prayers of St. Augustine, help me to find rest only in You.
Through Christ our Lord.
Amen.
7. God as the True EndDownload (right click & choose “Save Link As”)
God as the true end is the seventh attitude of a discerning heart. In Catholic discernment, all choices, prayers, and works lead us to Him, who is the way, the truth, and the life. Jesus calls us to live the Beatitudes, keep the Great Commandment, and follow the vision of Matthew 25. St. Thomas Aquinas teaches that our final end is eternal union with God, the goal and fulfillment of every desire.
Scripture Reading:
“But seek first his kingdom and his righteousness, and all these things shall be yours as well.
Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself.
Let the day’s own trouble be sufficient for the day.” (Matthew 6:33–34)
Our lives can easily become filled with anxieties — about work, family, money, or the future. But Jesus reminds us that the way forward is not found in worry, but in ordering our hearts rightly.
In the discerning heart, priorities are clear: God comes first. Everything else takes its place under Him. When we seek His kingdom first, our decisions, our time, and our relationships all find their proper order.
This does not mean life will be without struggles. But it does mean that we face them with peace, knowing our lives are in God’s hands. Right priorities free us from being controlled by passing concerns and help us walk in the confidence of His care.
Saint’s Teaching:
St. Augustine, after years of searching, discovered that only God could satisfy the deep desires of the heart. He confessed: “You have made us for Yourself, O Lord, and our heart is restless until it rests in You.”
His words remind us that no created thing, no matter how good, can take the place of God. To give Him first place is not to lose, but to gain the peace of a heart at rest.
Guided Application Questions:
- In what part of my life do I give first place to something other than God?
Ask Him to re-order your heart so He is at the center. - How can I seek God first in prayer each day?
Begin and end the day with a short offering of love to Him. - How is the Lord inviting me to trust that if I put Him first, He will provide for my needs?
Bring that concern into prayer and say: “Lord, I seek Your kingdom first.”
Closing Prayer:
Lord Jesus, You taught us to seek first the kingdom of God.
Grant me a heart that places You above all things.
Through the prayers of St. Augustine, help me to find rest only in You.
Through Christ our Lord.
Amen.
© Discerning Hearts. All rights reserved.
The post The Seven Attitudes of a Discerning Heart with Kris McGregor – Discerning Hearts Podcasts appeared first on Discerning Hearts Catholic Podcasts.
Fr. Basil Nortz – Holy Silence, Part 1 on Inside the Pages with Kris McGregorFr. Basil Nortz discusses his book Holy Silence: A Practical Guide to Recollection in God, showing how silence is an active and positive disposition that opens the soul to God. Inspired by a 19th-century Carthusian nun’s list of 12 types of silence, he developed this framework over years of retreats and pastoral work. True silence is not merely an absence of noise but a means of deepening one’s attentiveness to God’s voice. Drawing from the wisdom of the saints, he explores different forms of silence, such as those of speech, body, senses, imagination, and memory. Each serves to protect interior peace and foster recollection in a world filled with constant distractions. Cultivating holy silence helps believers grow spiritually, recognize God’s will, and resist the unnecessary noise that can drown out divine guidance.
Fr. Nortz also discusses the role of angels in guiding the soul and the need for discipline in speech and media consumption. He warns against the dangers of defamation, excessive communication, and sensory overload while encouraging engagement with sacred art, quality literature, and uplifting music. Monastic wisdom, such as reciting the Sanctus before activities, provides practical ways to maintain awareness of God’s presence. By practicing silence properly, believers create an inner sanctuary where God dwells, leading to a deeper life of contemplation and union with Him.
To listen to part 2 of our conversation visit here: Fr. Basil North – Holy Silence, Part 2 on Inside the Pages with Kris McGregor
Discerning Hearts Reflection Questions1. How can embracing silence in daily life help deepen your relationship with God and strengthen your interior peace? 2. Which types of silence—speech, body, senses, imagination, or memory—present the greatest challenge in your spiritual journey, and how can you cultivate them more intentionally? 3. What practical steps can you take to limit unnecessary noise, whether from media, conversations, or technology, to create space for recollection and prayer? 4. How can greater discipline in speech, including avoiding gossip, detraction, and idle talk, reflect a deeper commitment to holiness and love for others? 5. How do the images, stories, and memories you engage with shape your spiritual life, and what changes might help purify your imagination and recollection? 6. In what ways can a stronger awareness of your guardian angel’s presence help you recognize God’s guidance and resist spiritual distractions? 7. How can surrounding yourself with sacred art, quality literature, and uplifting music draw your mind and heart closer to God’s presence? 8. What lessons from the Desert Fathers, Benedictines, and other spiritual traditions can be applied to modern life to foster a greater sense of recollection and devotion? 9. How does cultivating silence help you recognize God’s providence in the details of your life, rather than seeing events as random or dictated by fate? 10. What adjustments in your prayer life can help incorporate silence as an essential means of listening to God and growing in intimacy with Him?
You can find the book here.From the book description:
“Fr. Basil Nortz masterfully builds upon the classic reflections of Sr. Marie-Aimée de Jésus, a nineteenth-century spiritual mystic and Carmelite nun, on the twelve degrees of silence. By cultivating these types of silence, you will find out how you can — even amid your busy days filled with chatter, commotion, and noise — listen to the voice of God.
In these profound pages you will find ways to overcome your fear of silence and discover:
- Keys to obeying God’s will
- Kinds of silence that are holy and kinds that are unholy
- Ten tips on what to do — and what to avoid — to bridle your senses
- Seven ways to guard your imagination and foster recollection
- How to direct your emotions with reason and foster silence of the heart
- Effective ways of responding to injustice
You will learn the one sinful attitude that cuts us off from the merciful forgiveness of God and will acquire ways to stop passing judgment against others. Additionally, you will learn the most important attitude that disposes us to God’s plans and allows us to enter into His love and converse with Him affectionately throughout the day. Moreover, you will find practical techniques for overcoming distractions in prayer and advice from the saints on methods of meditation to develop silence of the spirit.
Above all, you will glean how to maintain peace of soul and live free from anxiety and despair, regardless of temptations or life’s battles. By relying totally on God, you will fearlessly rise after falls and begin again. You will begin to see the loving hand of God in all things, contemplate the light of His presence, and “be still” in the silence of His love.
“Holy silence is what helps the soul acquire the strength necessary to bear the presence of the all-pure God, who is ipsum esse subsistens (subsistent being itself),” explains Fr. Nortz. “The intensity of that fullness, far from inspiring languid inaction, produces a vibrant joyfulness that St. John expresses in the book of Revelation in terms of the saints singing with full voice.” “
About the Author: Reverend Basil Nortz, O.R.C., is a priest in the Order of Canons Regular of the Holy Cross. He graduated from Christendom College in 1986 with a B.A. in theology. His seminary studies were at the Insitutum Sapientiae in Anapolis, Brazil.
The post IP#497 Fr. Basil Nortz – Holy Silence, Part 1 on Inside the Pages with Kris McGregor – Discerning Hearts Podcasts appeared first on Discerning Hearts Catholic Podcasts.
The Iron Mountain of Stability – From the writings of St. Hildegard von Bingen – Discerning Hearts PodcastsQuote: “I saw a great mountain the color of iron, and enthroned on it One of such great glory that it blinded my sight. On each side of him there extended a soft shadow, like a wing of wondrous breadth and length. Before him, at the foot of the mountain, stood an image full of eyes on all sides, in which, because of those eyes, I could discern no human form.” (Scivias, Part I, Vision 1)
Commentary: St. Hildegard’s vision of the iron mountain reflects the enduring strength and stability of God’s Kingdom. Paragraph 271 of the Catechism of the Catholic Church teaches that God governs creation with wisdom, strength, and gentleness. This resonates with Chapter 19 of the Rule of St. Benedict, which reminds us to cultivate humility and reverence in God’s presence. The image of “eyes on all sides” symbolizes God’s omniscience, calling us to live in trust and openness before Him.
Reflection/Call to Action: reflect on the ways God has been your unshakable foundation amidst life’s challenges. In prayer, ask for the grace to trust in His wisdom and all-knowing guidance, even when the path ahead seems unclear. Consider journaling about moments where God’s stability brought peace to your heart, and resolve to live with greater confidence in His enduring presence
For more selections and DH Commentary from the writings of St. Hildegard von Bingen visit here
About St. Hildegard of Bingen
St. Hildegard of Bingen (1098–1179) was a Benedictine abbess, mystic, theologian, and visionary whose profound spiritual insights and writings continue to inspire. Declared a Doctor of the Church in 2012, she is celebrated for her work Scivias (“Know the Ways”), which captures her vivid visions of God’s glory and the divine order of creation. A pioneer in music, natural science, and theology, Hildegard’s life embodies the Benedictine charism of humility, reverence, and dedication to God’s will.
The post Day 1 – The Iron Mountain of Stability – From the writings of St. Hildegard von Bingen – Discerning Hearts Podcasts appeared first on Discerning Hearts Catholic Podcasts.
Fr. Cassian Koenemann – The Grace of Nothingness on Inside the Pages with Kris McGregorFr. Cassian Koenemann and Kris McGregor discuss the book The Grace of Nothingness, which explores the spiritual life of Blessed Columba Marmion. Fr. Koenemann shares how he initially resisted studying Marmion, but after Cardinal Burke’s persistent encouragement, he discovered Marmion’s profound teachings, especially through his book Christ the Life of the Monk.
Marmion, an Irish Benedictine monk, had a deep understanding of combining theological principles, such as Christ’s work in sanctifying individuals, with practical spiritual guidance. His teachings emphasized humility, prayer, and a reliance on God’s grace. His work, though not vast in volume, is rich in spiritual insight, especially his letters of spiritual direction, which guide individuals in their relationship with God.
A key theme is Marmion’s concept of “nothingness,” which highlights the paradox that while we are deeply loved by God, true spiritual growth comes from recognizing our dependence on His grace. This concept does not diminish personal value but encourages deeper humility and trust in God. Marmion’s spirituality also influenced St. Thérèse of Lisieux, especially in his reflections on God’s mercy.
Fr. Koenemann also addresses the modern struggle with control and self-reliance, advocating for surrender to God’s will and grace. Marmion’s spirituality is accessible and applicable for those seeking a deeper relationship with God, whether in monastic life or everyday situations.
To obtain a copy of the book, visit here.
Discerning Hearts Reflection Questions1. How do I approach spiritual growth in my life?
Reflect on whether you rely on your own efforts or open yourself to God’s grace for sanctification.
2. What role does humility play in my relationship with God?
Consider how accepting your “nothingness” before God can deepen your dependence on His will and grace.
3. Am I listening to God with the ear of my heart?
Examine how well you balance intellect and heart in discerning God’s voice and applying it to your life.
4. Do I recognize God’s mercy in my life?
Reflect on how you acknowledge and respond to God’s constant work in sanctifying and blessing you.
5. How do I understand the balance between personal dignity and humility?
Contemplate how you navigate your worth as God’s beloved while embracing a humble, selfless disposition.
6. Am I open to suffering as a means of grace?
Think about your attitude toward suffering and whether you trust God to bring good from painful experiences.
7. How do I live out humility in my interactions with others?
Evaluate your relationships and whether you express humility, service, and love in your community.
“The Grace of ‘Nothingness’ is a work of deep and sober reflection. What it reveals to us of Columba Marmion’s vision, however, is as fresh and surprising as the Gospel itself. Here we find, in the understanding of ‘nothingness,’ not the least hint of anything mandarin or esoteric, but a theme that focuses attention on the unique, saving grace of Christ. Fr Cassian complements his study with a helpful overview of the centuries of reflection on the theme of ‘nothingness’ in the writings of Catholic saints and mystics. This work is without question a truly insightful contribution to spiritual theology.”
—FR. PAUL MURRAY, OP
author of A Journey with Jonah
“St John of the Cross says that at the summit of the spiritual life there is ‘nothing.’ This introduction to the theme of ‘nothingness’ in the writings of Abbot Marmion offers fresh insights into this demanding feature of Christian life.”
—FR. CHRISTOPHER JAMISON, OSB
Abbot President of the English Benedictine Congregation
The post IP#485 Fr. Cassian Koenemann – The Grace of Nothingness on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
Episode 4 – How the Enemy Works – St. Teresa, Spiritual Warfare, and the Progress of the Soul with Dan BurkeDan Burke and Kris McGregor discuss the challenges faced in the second mansion as described by St. Teresa of Avila in her book “Interior Castle.” They emphasize the importance of discerning and managing relationships that might hinder spiritual progress. Dan shares a personal story about losing a long-term friendship because of his conversion, illustrating the difficulty and necessity of setting boundaries for spiritual growth.
Consistent spiritual practices such as daily mental prayer, sacramental participation, and the examen are helpful towards progress through the early stages of the spiritual journey. Fidelity to these practices is key to avoiding stagnation, which is described as “circling the drain,” and moving deeper into spiritual life.
The importance of having a rule of life is a structured plan of spiritual disciplines tailored to one’s state in life. This structure helps maintain focus and fosters a rhythm that aligns with one’s spiritual goals.
The power of spiritual community and finding one’s spiritual “tribe,” whether it’s Carmelite, Benedictine, or another, to help foster growth and accountability. The global nature of community and technology can connect and support Catholics worldwide, even in areas with fewer resources.
Progress requires time and perseverance, and to revisit foundational spiritual practices as needed to support oneself and others on the path to holiness.
Discerning Hearts Discussion Questions1. Identifying Spiritual Obstacles: What relationships or influences in your life might be drawing you away from a deeper relationship with God? 2. Commitment to Prayer: How can you improve your fidelity to daily mental prayer and sacramental life to strengthen your spiritual journey? 3. Setting Boundaries: Are there any relationships or activities that need boundaries to support your spiritual growth? 4. Creating a Rule of Life: What specific spiritual disciplines can you incorporate into your daily routine to foster a holy rhythm? 5. Spiritual Accountability: Do you have a spiritual community or mentor who supports your journey, and how can you deepen this connection? 6. Navigating Spiritual Desolation: How do you handle periods of spiritual dryness or resistance, and what practices help you remain steadfast? 7. Embracing Spiritual Patience: In what areas of your spiritual life are you struggling with impatience, and how can you trust God’s timing more fully? 8. Revisiting Foundational Practices: When was the last time you revisited the basics of your faith, such as prayer, sacraments, and examen, to ensure you’re on the right path? 9. Supporting Others in Faith: How can you use your own spiritual experiences to guide and encourage others on their journey? 10. Cultivating Sacred Space: Is there a dedicated space in your home for prayer and reflection, and how can you make it more conducive to encountering God?
You can find the book here.An excerpt from the book:
“Have you ever considered that the devil is active in your prayer life? In the parish church where you attend Mass? In the lives and actions of people of goodwill all around you? The saints remind us of a key aspect of living the spiritual life that we are wont to forget simply because we can’t see it and because we have been conditioned by the media and popular culture to think the devil works visibly only in “bad” people or in extraordinary ways, as in the movies. And although demons are certainly capable of extravagant or extraordinary manifestations, their ordinary work flies under our radar because it just isn’t that spectacular, though it is deadly.
In fact, subtlety, illusion, and deceit are their preferred methods of attack. An invisible battle for souls is being waged in and around us without reprieve, and we remain ignorant of it to our peril. St. Teresa of Avila, great mystic and Doctor of the Church, is best known for her writings on the way God leads souls along the path to union with Him through prayer. What many do not know about St. Teresa is that she also observed the actions of demons working with militant force to lead even good souls astray in ways that might surprise you. She shares these experiences freely in her autobiography, which she was commanded to write under obedience to her spiritual director.“
Burke, Dan; Burke, Dan. The Devil in the Castle: St. Teresa of Avila, Spiritual Warfare, and the Progress of the Soul (p. 12). Sophia Institute Press. Kindle Edition.
For more episodes in this series visit Dan Burke’s Discerning Hearts page here:
Dan Burke is the founder and President of the Avila Institute for Spiritual Formation, which offers graduate and personal enrichment studies in spiritual theology to priests, deacons, religious, and laity in 72 countries and prepares men for seminary in 14 dioceses.
Dan is the author and editor of more than 15 books on authentic Catholic spirituality and hosts the Divine Intimacy Radio show with his wife, Stephanie, which is broadcast weekly on EWTN Radio. Past episodes can be found, along with thousands of articles on the interior life, at SpiritualDirection.com.
In his deep commitment to the advancement of faithful Catholic spirituality, he is also the founder of Apostoli Viae, a world-wide, private association of the faithful dedicated to living and advancing the authentic spiritual patrimony of the Church.
Most importantly, Dan is a blessed husband, father of four, grandfather of one—and grateful to be Catholic.
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St. Hildegard von Bingen, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson Born: September 16, 1098, Bermersheim vor der Höhe, Germany * Died*: September 17, 1179, Bingen am Rhein, Germany
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 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 Hildegard’s writings through the lens of Church authority, cautioning us to be skeptical of modern interpretations that distort her true intentions. Hildegard, far from being a feminist icon, submitted her mystical experiences to the Church for validation, which Dr. Bunson suggests is key to understanding her authentic mysticism.
Discerning Hearts Reflection Questions1. How does Hildegard’s obedience to Church authority challenge modern interpretations? In what ways does Hildegard’s submission of her visions to the Church invite us to reflect on the importance of obedience and discernment in our own spiritual lives? 2. What can we learn from Hildegard’s integration of mysticism and practicality? How does Hildegard’s balance of mystical visions with practical reform inspire us to combine deep spirituality with actionable changes in the world around us? 3. How do we approach visionary writings within the framework of the Church? How should we discern and interpret mystical or prophetic works, ensuring they align with the teachings and authority of the Church? 4. What role does humility play in receiving God’s gifts? In what ways does Hildegard’s humility, especially in questioning her own visions, offer a model for how we should receive and use God’s gifts? 5. How does Hildegard’s prophetic voice call us to reform? How can we apply the lessons from Hildegard’s call for Church reform, particularly her critique of vice and call to virtue, to address current challenges within the Church today?
From Vatican.va, an excerpt from the teachings of Pope Benedict XVI:APOSTOLIC LETTER
“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.
So as to achieve this goal, the Lord has given his Church the sacraments6. 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.
The monastic liturgy and the interiorization of sacred Scripture are central to her thought7. 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.
Doctor of the Universal ChurchAs 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.”
For more visit Vatican.va
For more from Dr. Matthew Bunson, check out his Discerning Hearts page.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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St. Hildegard von Bingen, Part 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson Born: September 16, 1098, Bermersheim vor der Höhe, Germany * Died*: September 17, 1179, Bingen am Rhein, Germany
Dr. Matthew Bunson and Kris McGregor discuss St. Hildegard of Bingen, one of the newer Doctors of the Church, declared so by Pope Benedict XVI. They explore her remarkable life, her profound mysticism, obedience to the Church, and contributions to theology, medicine, and music.
Hildegard, often called the “Sybil of the Rhine,” was misunderstood by some as a proto-feminist, but she was deeply committed to the Church’s teachings. Her mystical visions, referred to as the “shadow of the living light,” shaped much of her extensive writings. Pope Benedict XVI highlighted her global vision of salvation history, touching on topics like creation, the sacraments, and the last judgment. Hildegard’s gifts extended beyond theology, as she composed over 70 hymns and developed a keen understanding of natural medicine, combining her intellectual and spiritual genius to serve her community. Her life and work continue to inspire the Church today.
Discerning Hearts Reflection Questions1. The Role of Obedience in Holiness How does St. Hildegard’s example of obedience to the Church’s authority challenge our own attitudes toward submission in our faith life? 2. Reclaiming Authentic Spirituality In what ways can we ensure that we stay true to the authentic teachings of the Church while engaging with figures like Hildegard who have been misinterpreted by secular agendas? 3. Integration of Knowledge and Faith How can we, like Hildegard, integrate our intellectual pursuits with our spiritual life, ensuring that both serve the greater glory of God? 4. The Value of Mystical Experiences What lessons can we learn from Hildegard’s hesitancy to share her visions, and how can we discern the authenticity of spiritual experiences in our own lives? 5. Genius in Service of the Church How does Hildegard’s vast range of contributions, from theology to medicine to music, inspire us to use our own gifts fully in service to the Church and others? 6. Humility and Greatness In what ways does Hildegard’s humility despite her vast genius encourage us to approach our own talents with a spirit of humility and service? 7. The Call to Holiness through Action How does Hildegard’s balance of spiritual contemplation and active service inform how we approach our vocation and daily life as Catholics?
From Vatican.va, an excerpt from the teachings of Pope Benedict XVI:APOSTOLIC LETTERProclaiming Saint Hildegard of Bingen, professed nun of the Order of Saint Benedict, a Doctor of the Universal Church1. A “light for her people and her time”: in these words Blessed John Paul II, my Venerable Predecessor, described Saint Hildegard of Bingen in 1979, on the occasion of the eight-hundredth anniversary of the death of this German mystic. This great woman truly stands out crystal clear against the horizon of history for her holiness of life and the originality of her teaching. And, as with every authentic human and theological experience, her authority reaches far beyond the confines of a single epoch or society; despite the distance of time and culture, her thought has proven to be of lasting relevance.
“In Saint Hildegard of Bingen there is a wonderful harmony between teaching and daily life. In her, the search for God’s will in the imitation of Christ was expressed in the constant practice of virtue, which she exercised with supreme generosity and which she nourished from biblical, liturgical and patristic roots in the light of the Rule of Saint Benedict. Her persevering practice of obedience, simplicity, charity and hospitality was especially visible.
In her desire to belong completely to the Lord, this Benedictine Abbess was able to bring together rare human gifts, keen intelligence and an ability to penetrate heavenly realities.
- Hildegard was born in 1098 at Bermersheim, Alzey, to parents of noble lineage who were wealthy landowners. At the age of eight she was received as an oblate at the Benedictine Abbey of Disibodenberg, where in 1115 she made her religious profession. Upon the death of Jutta of Sponheim, around the year 1136, Hildegard was called to succeed her as magistra. Infirm in physical health but vigorous in spirit, she committed herself totally to the renewal of religious life. At the basis of her spirituality was the Benedictine Rule which views spiritual balance and ascetical moderation as paths to holiness. Following the increase in vocations to the religious life, due above all to the high esteem in which Hildegard was held, around 1150 she founded a monastery on the hill of Rupertsberg, near Bingen, where she moved with twenty sisters. In 1165, she established another monastery on the opposite bank of the Rhine. She was the Abbess of both.
Within the walls of the cloister, she cared for the spiritual and material well-being of her sisters, fostering in a special way community life, culture and the liturgy. In the outside world she devoted herself actively to strengthening the Christian faith and reinforcing religious practice, opposing the heretical trends of the Cathars, promoting Church reform through her writings and preaching and contributing to the improvement of the discipline and life of clerics. At the invitation first of Hadrian IV and later of Alexander III, Hildegard practised a fruitful apostolate, something unusual for a woman at that time, making several journeys, not without hardship and difficulty, to preach even in public squares and in various cathedral churches, such as at Cologne, Trier, Liège, Mainz, Metz, Bamberg and Würzburg. The profound spirituality of her writings had a significant influence both on the faithful and on important figures of her time and brought about an incisive renewal of theology, liturgy, natural sciences and music. Stricken by illness in the summer of 1179, Hildegard died in the odour of sanctity, surrounded by her sisters at the monastery of Rupertsberg, Bingen, on 17 September 1179
- In her many writings Hildegard dedicated herself exclusively to explaining divine revelation and making God known in the clarity of his love. Hildegard’s teaching is considered eminent both for its depth, the correctness of its interpretation, and the originality of its views. The texts she produced are refreshing in their authentic “intellectual charity” and emphasize the power of penetration and comprehensiveness of her contemplation of the mystery of the Blessed Trinity, the Incarnation, the Church, humanity and nature as God’s creation, to be appreciated and respected.
These works were born from a deep mystical experience and propose a perceptive reflection on the mystery of God.
The Lord endowed her with a series of visions from childhood, whose content she dictated to the Benedictine monk Volmar, her secretary and spiritual advisor, and to Richardis von Stade, one of her women religious. But particularly illuminating are the judgments expressed by Saint Bernard of Clairvaux, who encouraged her, and especially by Pope Eugene III, who in 1147 authorized her to write and to speak in public. Theological reflection enabled Hildegard to organize and understand, at least in part, the content of her visions. In addition to books on theology and mysticism, she also authored works on medicine and natural sciences. Her letters are also numerous — about four hundred are extant; these were addressed to simple people, to religious communities, popes, bishops and the civil authorities of her time. She was also a composer of sacred music. The corpus of her writings, for their quantity, quality and variety of interests, is unmatched by any other female author of the Middle Ages.
Her main writings are the Scivias, the Liber Vitae Meritorum and the Liber Divinorum Operum. They relate her visions and the task she received from the Lord to transcribe them. In the author’s view her Letters were no less important; they bear witness to the attention Hildegard paid to the events of her time, which she interpreted in the light of the mystery of God. In addition there are 58 sermons, addressed directly to her sisters. They are her Expositiones Evangeliorum, containing a literary and moral commentary on Gospel passages related to the main celebrations of the liturgical year. Her artistic and scientific works focus mainly on music, in the Symphonia Harmoniae Caelestium Revelationum; on medicine, in the Liber Subtilitatum Diversarum Naturarum Creaturarum and in the Causae et Curae, and on natural sciences in the Physica. Finally her linguistic writings are also noteworthy, such as the Lingua Ignota and the Litterae Ignotae, in which the words appear in an unknown language of her own invention, but are composed mainly of phonemes present in German.
Hildegard’s language, characterized by an original and effective style, makes ample use of poetic expressions and is rich in symbols, dazzling intuitions, incisive comparisons and evocative metaphors.
- With acute wisdom-filled and prophetic sensitivity, Hildegard focused her attention on the event of revelation. Her investigation develops from the biblical page in which, in successive phases, it remains firmly anchored. The range of vision of the mystic of Bingen was not limited to treating individual matters but sought to offer a global synthesis of the Christian faith. Hence in her visions and her subsequent reflections she presents a compendium of the history of salvation from the beginning of the universe until its eschatological consummation. God’s decision to bring about the work of creation is the first stage on this immensely long journey which, in the light of sacred Scripture, unfolds from the constitution of the heavenly hierarchy until it reaches the fall of the rebellious angels and the sin of our first parents.
This initial picture is followed by the redemptive Incarnation of the Son of God, the activity of the Church that extends in time the mystery of the Incarnation and the struggle against Satan. The definitive Coming of the Kingdom of God and the Last Judgement crown this work.
Hildegard asks herself and us the fundamental question, whether it is possible to know God: This is theology’s principal task. Her answer is completely positive: through faith, as through a door, the human person is able to approach this knowledge. God, however, always retains his veil of mystery and incomprehensibility. He makes himself understandable in creation but, creation itself is not fully understood when detached from God. Indeed, nature considered in itself provides only pieces of information which often become an occasion for error and abuse. Faith, therefore, is also necessary in the natural cognitive process, for otherwise knowledge would remain limited, unsatisfactory and misleading.”
For more visit Vatican.va
For more from Dr. Matthew Bunson, check out his Discerning Hearts page.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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Fr. John Bartunek – The Better Part: The Gospels pt. 1 on Inside the Pages with Kris McGregorKris McGregor and Fr. John Bartunek discuss the book series, The Better Part, which is a Christ-centered resource for personal prayer based on the Gospels. They discuss the inspiration behind the series, which originated as a directive from Fr. Bartunek’s religious order, the Legionnaires of Christ. They identified a need for a resource that would help people deepen their prayer life in the modern world.
The Better Part is designed not as a traditional scripture study, but as a tool to foster personal encounters with Christ through the Gospels. The approach is rooted in the idea that the Gospels are a place to encounter Christ and enter into dialogue with Him. The series offers a structure that guides readers through meditation on the Gospels, helping them engage in mental prayer that is personalized and unique to their own spiritual journey.
The importance of understanding Christian meditation offers a simple, yet profound, four-step process: concentrate, consider, converse, and commit. Each step is meant to help the individual enter into a deeper relationship with Christ, utilizing different aspects of the soul—will, intellect, and heart.
Fr. Bartunek also discusses the influences of various spiritual traditions, such as Ignatian, Benedictine, and Carmelite spirituality, in shaping the structure of the series.
You can find the set here.
Discerning Hearts Discussion Questions1. Recognizing God’s Presence: How do you cultivate an awareness of God’s presence in the ordinary moments of your daily life? 2. Embracing Silence in Prayer: How do you intentionally create space for silence in your prayer life to listen for God’s voice? 3. Trusting in Divine Providence: In what ways do you surrender your worries and concerns to God’s providential care? 4. The Role of Sacraments in Spiritual Growth: How do the sacraments, particularly the Eucharist and Reconciliation, strengthen your relationship with Christ? 5. Deepening Your Love for Scripture: How do you make Scripture a central part of your daily prayer and reflection? 6. Practicing Gratitude: How do you express gratitude to God in your prayer, especially for the small blessings in your life? 7. Seeking Spiritual Direction: How do you seek guidance from a spiritual director or mentor to grow in your spiritual life?
From the book description:
“Every saint and renowned spiritual director through the ages has said the same thing: if we desire to become saints, we must spend time daily in meditation. With this set, Fr. John Bartunek has created an extensive, Christ-centered resource to serve as your daily meditation companion. The Better Part offers a practical explanation of Christian meditation, as well as material to draw from during your meditations, including a Bible study on the Gospels, a survey of saints writings, and a handy guide to prayer.
As you learn to read, meditate upon, absorb, and apply the Gospels to your life, you’ll also find ways to personalize your times of prayer, allowing you to follow the Holy Spirit’s lead along the path of holiness. Open these pages to discover the methods of meditation that best suit you, develop your friendship with Christ, and experience the true Christian joy of a deep, fruitful life of prayer.”
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St. Bernard of Clairvaux, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson Born: 1090, Fontaine-lès-Dijon, France * Died: August 20, 1153, Clairvaux Abbey, France * Books*: Two-Fold Knowledge
Dr. Matthew Bunsen and Kris McGregor discuss the life and influence of St. Bernard of Clairvaux. St. Bernard, a Doctor of the Church, is celebrated for his deep spirituality, theological brilliance, and reformative impact on monastic life. He was instrumental in building the Cistercian order and defending Church teachings. Bernard’s upbringing in a noble family provided him with a strong education and a profound devotion to Scripture and the Blessed Mother. After resisting worldly temptations, he entered the Benedictine order and helped restore the vigor of the original Rule of St. Benedict at the Abbey of Clairvaux. His leadership and dedication attracted many followers, and Clairvaux flourished under his guidance.
Bernard’s teachings, particularly on the Song of Songs, reflect his eloquent and elegant theology. Despite his desire for a contemplative life, he was frequently called upon by the Church to mediate conflicts, reform ecclesiastical practices, and support the papacy. His work, including his involvement in the Second Crusade, came at a great personal cost, but he remained committed to serving Christ and the Church.
Discerning Hearts Reflection Questions1. The Significance of Spiritual Healing: How does St. Bernard’s title as a healer and miracle worker influence your understanding of spiritual healing in your own life? 2. Embracing Austerity: What lessons can you learn from St. Bernard’s severe austerity and self-discipline in pursuing a life dedicated to Christ? 3. The Role of Scripture: How can St. Bernard’s love for Scripture, particularly the Song of Songs, deepen your own relationship with the Bible? 4. Responding to God’s Call: How does St. Bernard’s choice to join the Benedictine order inspire you to respond to God’s call in your life, even when it requires sacrifice? 5. The Power of Prayer and Work: How can you incorporate the balance of prayer and work, as emphasized by the Rule of St. Benedict, into your daily routine? 6. Humility in Service: What can you learn from St. Bernard’s humility and willingness to serve the Church, despite his personal preference for a contemplative life? 7. Enduring Faithfulness: How does St. Bernard’s lifelong dedication to serving the Church challenge you to remain faithful to your commitments, regardless of personal cost?
From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009
“Today I would like to talk about St Bernard of Clairvaux, called “the last of the Fathers” of the Church because once again in the 12th century he renewed and brought to the fore the important theology of the Fathers. We do not know in any detail about the years of his childhood; however, we know that he was born in 1090 in Fontaines, France, into a large and fairly well-to-do family. As a very young man he devoted himself to the study of the so-called liberal arts especially grammar, rhetoric and dialectics at the school of the canons of the Church of Saint-Vorles at Châtillon-sur-Seine; and the decision to enter religious life slowly matured within him. At the age of about 20, he entered Cîteaux, a new monastic foundation that was more flexible in comparison with the ancient and venerable monasteries of the period while at the same time stricter in the practice of the evangelical counsels. A few years later, in 1115, Bernard was sent by Stephen Harding, the third Abbot of Cîteaux, to found the monastery of Clairvaux. Here the young Abbot he was only 25 years old was able to define his conception of monastic life and set about putting it into practice. In looking at the discipline of other monasteries, Bernard firmly recalled the need for a sober and measured life, at table as in clothing and monastic buildings, and recommended the support and care of the poor. In the meantime the community of Clairvaux became ever more numerous and its foundations multiplied.
In those same years before 1130 Bernard started a prolific correspondence with many people of both important and modest social status. To the many Epistolae of this period must be added numerous Sermones, as well as Sententiae and Tractatus. Bernard’s great friendship with William, Abbot of Saint-Thierry, and with William of Champeaux, among the most important figures of the 12th century, also date to this period. As from 1130, Bernard began to concern himself with many serious matters of the Holy See and of the Church. For this reason he was obliged to leave his monastery ever more frequently and he sometimes also travelled outside France. He founded several women’s monasteries and was the protagonist of a lively correspondence with Peter the Venerable, Abbot of Cluny, of whom I spoke last Wednesday. In his polemical writings he targeted in particular Abelard, a great thinker who had conceived of a new approach to theology, introducing above all the dialectic and philosophical method in the constructi0n of theological thought. On another front Bernard combated the heresy of the Cathars, who despised matter and the human body and consequently despised the Creator. On the other hand, he felt it was his duty to defend the Jews, and condemned the ever more widespread outbursts of anti-Semitism. With regard to this aspect of his apostolic action, several decades later Rabbi Ephraim of Bonn addressed a vibrant tribute to Bernard. In the same period the holy Abbot wrote his most famous works such as the celebrated Sermons on the Song of Songs [In Canticum Sermones]. In the last years of his life he died in 1153 Bernard was obliged to curtail his journeys but did not entirely stop travelling. He made the most of this time to review definitively the whole collection of his Letters, Sermons and Treatises. Worthy of mention is a quite unusual book that he completed in this same period, in 1145, when Bernardo Pignatelli, a pupil of his, was elected Pope with the name of Eugene III. On this occasion, Bernard as his spiritual father, dedicated to his spiritual son the text De Consideratione [Five Books on Consideration] which contains teachings on how to be a good Pope. In this book, which is still appropriate reading for the Popes of all times, Bernard did not only suggest how to be a good Pope, but also expressed a profound vision of the Mystery of the Church and of the Mystery of Christ which is ultimately resolved in contemplation of the mystery of the Triune God. “The search for this God who is not yet sufficiently sought must be continued”, the holy Abbot wrote, “yet it may be easier to search for him and find him in prayer rather than in discussion. So let us end the book here, but not the search” (XIV, 32: PL 182, 808) and in journeying on towards God.”
For more visit Vatican.va
For more from Dr. Matthew Bunson, check out his Discerning Hearts page.Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.
The post St. Bernard of Clairvaux, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
Episode 2 – Liturgy as the Mystical Encounter – Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D.Dr. David Fagerberg and Kris McGregor discuss the deeper meaning of liturgy, emphasizing that it’s more than just a set of rules and structures. Liturgy is portrayed as a mystical encounter with Christ, where the structural elements serve to facilitate this deeper experience.
Dr. Fagerberg introduces the concept of a “grammar” to life and liturgy, where the rules and order create a foundation for meaningful expression and understanding. He draws parallels between liturgical discipline and other forms of structured training, such as athletics, where discipline and practice lead to greater freedom and mastery.
The discussion shifts to asceticism, described as a necessary discipline to clear the heart and soul, allowing for a deeper connection with the divine. Ascetic practices are likened to the preparatory steps of a bird taking flight, with the effort of asceticism enabling the mystical experience. Asceticism is about properly orienting one’s life towards God, not rejecting the world but engaging with it in a way that glorifies God and aligns with His will.
Here are some of the topics explored in this episode:* What melody is this liturgy supposed to be creating? * What is Liturgical Asceticism? * The influence of the Desert Fathers and St. Benedict of Nursia. * Who’s liturgy should we be doing on Sunday morning? * Whose liturgy should we be doing in our lives?
From the discussion with Dr. Fagerberg:
“There’s an ascetical effort and the mystical takes flight. I’ve seen pictures of birds that take lots and lots of steps. Oh, I’ve seen them take off from water. We might as well go back to baptismal imagery. Here’s the bird running along the surface of the waterfall. He’s flapping his wings and then takes off. the feet are the asceticism and the wings are mysticism.”
More taken from the discussion:
“The mystery of Christ, it sounds like the faithful are enabled to be mystics. So the definition finally arrives in 10 69. The word liturgy originally meant a public work, a service in the name of, or on behalf of the people. This was a Schmiemann phrase. The liturgy is the work of a few on behalf of the many. In ancient Rome, paying your taxes was called the liturgy. This was what you did for the sake of the public polis space. When the rich, sponsored a civic improvement project and made new roads, or when they sponsored a series of games in the Coliseum, not killing Christians, I presume, but chariot races, this was called their liturgy. It’s their contribution for the good of the city. Someone is doing a work to benefit others.
That’s the definition of the word liturgy. According to Catechism 10.69, which continues in Christian tradition, it means participation of the people of God in the work of God, the work of a few on behalf of the many, in this case, the work of three, Father, Son, and Holy Spirit on behalf of the human race, which stands cut off from God, alienated in death. The Father’s will is to destroy death and raise us to return a life through the Son and the Holy Spirit. And the work of salvation has unfolded from the bossom of the Father. So through liturgy Christ, our Redeemer and high priest continues the work of our redemption in, with, and through his liturgy. Through the liturgy, Christ continues his work of redemption. So who’s liturgy should we be doing on Sunday morning? Not mine, not yours. Christ’s work of redemption should be continued. Christ. When I meet my neighbor, I must be via Christ to him. She must be a Christ to me. This expands beyond the 50 minutes and the mystery, which Christ enacted by his passion, this pasta is a mystery that takes us up into it. And that’s why we’re mystics.”
Discerning Hearts Reflection Questions1. Understanding Liturgy Beyond Structure: How can we see liturgy as a mystical encounter with Christ rather than just a set of rules and rituals? 2. The Role of Grammar in Liturgy: How does understanding the “grammar” of liturgy enhance our participation in it? 3. The Connection Between Asceticism and Liturgy: In what ways can ascetic practices help us to participate more fully and consciously in the liturgy? 4. Embracing Asceticism in Daily Life: What are practical ways we can incorporate ascetic discipline into our daily routines to deepen our spiritual lives? 5. Learning from Monastic Traditions: How can the practices and insights of the Benedictines and other monastic traditions inform and enrich our own liturgical and spiritual practices? 6. Living as a Liturgical Person: What does it mean to be a “liturgical person” in everyday life, and how can we strive to embody this in our actions and attitudes? 7. Integrating Mysticism into Liturgy: How can we cultivate a mystical approach to liturgy that allows us to experience the mystery of Christ more profoundly? 8. The Role of the Heart in Liturgy: What steps can we take to ensure that our participation in the liturgy comes from a place of full, active, and conscious engagement of the heart? 9. The Impact of Liturgy on Daily Witness: How can our participation in the liturgy empower us to live out and witness the mystery of Christ in the world? 10. Understanding the Economy of Salvation: How does reflecting on the concept of liturgy as the “work of a few on behalf of the many” deepen our appreciation for the communal and salvific aspects of liturgical worship?
For more podcast episodes of this series visit the Pathways to Sacred Mysteries w/Dr. David Fagerberg page
David W. Fagerberg is Professor in the Department of Theology at the University of Notre Dame. He holds masters degrees from Luther Northwestern Seminary, St. John’s University (Collegeville), Yale Divinity School, and Yale University. His Ph.D. is from Yale University in liturgical theology.
Fagerberg’s work has explored how the Church’s lex credendi (law of belief) is founded upon the Church’s lex orandi (law of prayer). This was expressed in Theologia Prima (Hillenbrand Books, 2003). He has integrated into this the Eastern Orthodox understanding of asceticism by considering its role in preparing the liturgical person. This was treated in On Liturgical Asceticism (Catholic University Press, 2013). And these two themes come together in Consecrating the World: On Mundane Liturgical Theology (Angelico Press, 2016).
He also has an avocation in G. K. Chesterton, having published Chesterton is Everywhere (Emmaus Press, 2013) and The Size of Chesterton’s Catholicism (University of Notre Dame, 1998).
Here are a few of Dr. Fagerberg’s books: The post PSM2 – Liturgy as the Mystical Encounter – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
Lessons from The Little Prince – Encountering Foreign Worlds with The Little Prince with Fr. Mauritius Wilde O.S.B.Fr. Mauritius Wilde and Kris McGregor explore the metaphor of isolated figures on different planets, relating it to human loneliness and the struggle to connect with others. They highlight the importance of friendship, emphasizing how true friendship arises from brokenness and vulnerability, as exemplified by the Little Prince leaving his planet.
Fr. Wilde reflects on the story’s spiritual principles, including the need to let go of attachments and embrace detachment, citing biblical references and the journey of the Little Prince as he meets various characters, such as the fox who teaches him about taming and creating ties. They discuss the significance of the desert in monastic spirituality, representing a place of solitude where one can truly encounter God, and draw parallels to life’s deserts, like personal crises, that open us to deeper relationships.
The conversation delves into the nature of true friendship, which requires time, presence, and selflessness. They discuss how authentic relationships are developed through patience, shared experiences, and mutual openness. Fr. Wilde concludes by relating these themes to Jesus’ example of friendship in the Gospels, and how Jesus’ presence and time spent with others transformed relationships and demonstrated divine friendship.
Discerning Hearts Reflection Questions:1. Understanding Friendship: How do you define true friendship in the context of your faith? 2. Embracing Brokenness: How has experiencing personal brokenness affected your relationships? 3. The Role of Detachment: How can detachment from worldly things help us form deeper connections with others? 4. Lessons from the Desert: Have you experienced a “desert” moment in your life that led to spiritual growth? 5. Creating and Respecting Rituals: What rituals or practices do you have that strengthen your friendships? 6. Being Present: How does being present with someone differ from just spending time together? 7. Reflecting on Jesus’ Friendship: How did Jesus model true friendship during His time on earth? 8. The Fox’s Wisdom: What does the process of “taming” mean to you in the context of relationships? 9. Encountering God in Others: How do you recognize the presence of Christ in your friends and family?
One sees clearly only with the heart. Anything essential is invisible to the eyes.
The story of a stranded pilot, an extraordinary little boy, and their remarkable friendship, The Little Prince has become a cherished fable for generations of readers. As enchanting as it is wise, this beloved classic captures the mysteries of the heart and opens us to the meaning of life and the magic of love.
taken from the back an edition of the book no longer in print
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE
The post LP4 – Lessons from The Little Prince – Encountering Foreign Worlds with The Little Prince with Fr. Mauritius Wilde O.S.B. – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
Embracing Our Unique Characters – Encountering Foreign Worlds with The Little Prince with Fr. Mauritius Wilde O.S.B.Fr. Mauritius Wilde and Kris McGregor discuss Antoine de Saint-Exupéry’s “The Little Prince,” exploring the encounters and lessons of the titular character as he travels from one planet to another. Each planet’s inhabitants, including the monarch, lamplighter, and businessman, represent various human oddities and flaws, highlighting the peculiar nature of adults from the Little Prince’s perspective.
Fr. Wilde draws parallels between the novella and spiritual themes: everyone is a “character” with unique flaws and quirks. He discusses how the strange behaviors of the Little Prince’s encounters can be seen as reflective of human conditions and societal norms, suggesting that Saint-Exupéry is pointing out the absurdities and “sicknesses” of our times.
The conversation then shifts to Christian themes, with Fr. Wilde likening the Little Prince’s journey to Jesus’ approach to the marginalized and broken in society. He stresses the importance of compassion and understanding rather than judgment, echoing Jesus’ teachings to love and serve those who are struggling. This comparison is extended to the concept of shame and the vicious cycles of negative behaviors, using the example of the drunkard from the novella to illustrate how people can become trapped in self-destructive patterns.
The Christian belief in redemption and the possibility of breaking free from these cycles at any point, with external help and faith play crucial roles; and the importance of embracing one’s unique characteristics and not succumbing to societal pressures to conform, as true beauty and individuality lie in our differences.
Discerning Hearts Reflection Questions:1. Unique Characters: How can we embrace and appreciate the unique “characters” in our lives as reflections of God’s creation? 2. Compassion Over Judgment: In what ways can we show compassion rather than judgment towards those who are struggling? 3. Breaking Vicious Cycles: What are some negative behaviors or habits in our lives that we need to break free from, and how can faith help us in this process? 4. Embracing Limitations: How can we accept and work within our limitations while still striving to live a fulfilling and purposeful life? 5. Dangers of Conformity: How can we resist societal pressures to conform and instead celebrate our unique identities and differences? 6. Role of Shame: How does shame affect our relationship with ourselves and with God, and how can we overcome it through faith? 7. Jesus as the Good Shepherd: How can we allow Jesus, the Good Shepherd, to guide us and heal our wounds, especially when we are resistant to change? 8. Responsibility for Ourselves: In what ways can we take responsibility for our own spiritual and personal growth, following Jesus’ example?
One sees clearly only with the heart. Anything essential is invisible to the eyes.
The story of a stranded pilot, an extraordinary little boy, and their remarkable friendship, The Little Prince has become a cherished fable for generations of readers. As enchanting as it is wise, this beloved classic captures the mysteries of the heart and opens us to the meaning of life and the magic of love.
taken from the back an edition of the book no longer in print
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE
The post LP3 – Embracing Our Unique Characters – Encountering Foreign Worlds with The Little Prince with Fr. Mauritius Wilde O.S.B. – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
Compassionate Listening in Faith – Encountering Foreign Worlds with The Little Prince with Fr. Mauritius Wilde O.S.B.Fr. Mauritius Wilde and Kris McGregor delve into the themes of Antoine de Saint-Exupéry’s “The Little Prince,” focusing particularly on communication and understanding. They discuss how language varies not just between different spoken languages but also between generations and social contexts, leading to potential misunderstandings. The importance of listening with compassion and empathy, acknowledging that words can have different meanings in different “worlds.” He uses examples from “The Little Prince” and real-life observations to illustrate how differing interpretations of the same words can lead to miscommunication.
Fr. Wilde also reflects on the impact of social media and modern communication on language, noting how it has shifted over time and across generations. The conversation touches on how cultural expressions, like those in rap music, can be misunderstood by those from different backgrounds, further widening the communication gap.
They explore the idea that true understanding requires entering the “world” of the other person, as illustrated by the various characters in “The Little Prince” who each view stars differently. This concept is likened to St. Teresa Benedicta of the Cross’s idea of compassion, where one shares and understands another’s heart and experiences. Fr. Wilde also connects these ideas to the life of Jesus, highlighting His approach of deep empathy and respect for individuals, such as the blind man and the Samaritan woman. Jesus’s interactions reflect a non-judgmental, compassionate understanding that seeks to connect with people on a profound level.
Discerning Hearts Reflection Questions:1. Importance of Compassion in Communication: How can you practice compassionate listening in your daily interactions to better understand others? 2. Generational Language Differences: How do you adapt your communication style when interacting with people from different generations? 3. Social Media’s Impact on Language: In what ways has social media influenced your use of language, and how can you ensure it doesn’t hinder genuine understanding? 4. Cultural Expressions and Misunderstanding: How can you better appreciate and understand cultural expressions that are different from your own to avoid miscommunication? 5. Entering Another’s World: What steps can you take to truly enter and understand the “world” of another person in your life? 6. Jesus’s Compassionate Approach: How can you emulate Jesus’s approach of deep empathy and respect in your relationships with others? 7. Embracing Mystery in Others: How can you cultivate an attitude of wonder and openness to the mystery of each person’s unique experience and perspective? 8. Individual Reflection and Connection with God: In what ways can you deepen your personal relationship with God to better reflect His love and understanding in your interactions?
One sees clearly only with the heart. Anything essential is invisible to the eyes.
The story of a stranded pilot, an extraordinary little boy, and their remarkable friendship, The Little Prince has become a cherished fable for generations of readers. As enchanting as it is wise, this beloved classic captures the mysteries of the heart and opens us to the meaning of life and the magic of love.
taken from the back an edition of the book no longer in print
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE
The post LP2 – Compassionate Listening in Faith – Encountering Foreign Worlds with The Little Prince with Fr. Mauritius Wilde O.S.B. – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
Introduction – Encountering Foreign Worlds with The Little Prince with Fr. Mauritius Wilde O.S.B.Fr. Mauritius Wilde and Kris McGregor discuss “The Little Prince” by Antoine de Saint-Exupéry. Fr. Mauritius shares his personal connection with the novella, which he discovered while reading bedtime stories to children. He reflects on the Catholic influence in the story and its universal appeal, attributing its resonance to its beauty and wisdom, akin to God’s nature.
They delve into the significance of seeing each human as a whole world, illustrated through the little prince’s encounters with characters on different planets. Fr. Mauritius highlights how individuals inhabit unique worlds with varying perceptions of time, language, and meaning. He talks about the importance of understanding others’ perspectives to bridge communication gaps and avoid misunderstandings, drawing examples from the novella’s portrayal of stars and the differing interpretations among characters.
Fr. Mauritius reminds us of the value of taking time to engage with literature like “The Little Prince” as a means of deepening empathy and connection in an ever-changing cultural landscape.
Discerning Hearts Reflection Questions:1. Exploring Catholic Themes: How does Antoine de Saint-Exupéry’s Catholic background influence the themes and messages found within “The Little Prince”? 2. Universality of Beauty and Wisdom: In what ways do the beauty and wisdom portrayed in “The Little Prince” resonate with Catholic teachings and reflect aspects of God’s nature? 3. Seeing Others as Unique Worlds: How does the concept of each person being their own world, as depicted in the novella, relate to Catholic understanding of human dignity and individuality? 4. Understanding and Empathy: How can the lessons from “The Little Prince” about understanding others’ perspectives and languages be applied to fostering empathy and unity within Catholic communities and beyond? 5. Bridging Communication Gaps: Reflecting on the examples of misunderstanding in the novella, how can Catholics work towards better communication and dialogue, particularly across generational and cultural divides?
One sees clearly only with the heart. Anything essential is invisible to the eyes.
The story of a stranded pilot, an extraordinary little boy, and their remarkable friendship, The Little Prince has become a cherished fable for generations of readers. As enchanting as it is wise, this beloved classic captures the mysteries of the heart and opens us to the meaning of life and the magic of love.
taken from the back an edition of the book no longer in print
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE
The post HR-LP1 – Introduction – Encountering Foreign Worlds with The Little Prince with Fr. Mauritius Wilde O.S.B. – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
St. Anselm, Part 1 – The Doctors of the Church with Dr. Matthew Bunson Born: 1033, Aosta, Italy * Died: April 21, 1109, Canterbury, United Kingdom * Full name: Anselmo d’Aosta * Books:* Proslogion, More
Dr. Matthew Bunson and Kris McGregor delve into the life and significance of St. Anselm of Canterbury, a pivotal figure in the Middle Ages and a doctor of the church. They explore St. Anselm’s diverse titles and his impactful contributions to theology, including his formulation of the ontological argument for God’s existence and his examination of the atonement.
St. Anselm’s profound spirituality and humility are emphasized, along with his early struggles with familial expectations before finding his vocation as a Benedictine monk. Dr. Bunson touches on the feudal and political context of Anselm’s time: the challenges faced by religious leaders like St. Anselm in navigating the complexities of church-state relations, particularly the investiture controversy. St. Anselm’s role as an Abbott and later as Archbishop of Canterbury; in addition to his leadership in both spiritual and secular realms, shaping the church’s trajectory during a pivotal era.
Discerning Hearts Reflection Questions1. St. Anselm’s Contributions and Titles: How do St. Anselm’s diverse titles and travels reflect his significance and influence within the Church during the Middle Ages? 2. Anselm’s Spirituality and Humility: Consider the role of spirituality and humility in St. Anselm’s life and work. How did these qualities shape his approach to theology and leadership within the Church? 3. Challenges and Struggles in Anselm’s Early Life: Reflect on the challenges faced by St. Anselm in his early life, particularly in relation to familial expectations and his pursuit of religious vocation. How did these struggles shape his spiritual journey? 4. Anselm’s Leadership and the Feudal Context: Reflect on the leadership qualities exhibited by St. Anselm during his time as an Abbott and later as Archbishop of Canterbury. How did he navigate the complexities of church-state relations in the feudal context of his era? 5. The Investiture Controversy and Church-State Relations: Reflect on the investiture controversy and its implications for the Church during St. Anselm’s time. How did this conflict shape the relationship between ecclesiastical and secular authorities? 6. St. Anselm’s Legacy and Influence: Reflect on the enduring legacy of St. Anselm’s writings and teachings within the Catholic Church. How do his philosophical and theological contributions continue to resonate with believers today?
From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009
“He is also known as Anselm of Bec and Anselm of Canterbury because of the cities with which he was associated. Who is this figure to whom three places, distant from one another and located in three different nations Italy, France, England feel particularly bound? A monk with an intense spiritual life, an excellent teacher of the young, a theologian with an extraordinary capacity for speculation, a wise man of governance and an intransigent defender of libertas Ecclesiae, of the Church’s freedom, Anselm is one of the eminent figures of the Middle Ages who was able to harmonize all these qualities, thanks to the profound mystical experience that always guided his thought and his action.
St Anselm was born in 1033 (or at the beginning of 1034) in Aosta, the first child of a noble family. His father was a coarse man dedicated to the pleasures of life who squandered his possessions. On the other hand, Anselm’s mother was a profoundly religious woman of high moral standing (cf. Eadmer, Vita Sancti Anselmi, PL 159, col. 49). It was she, his mother, who saw to the first human and religious formation of her son whom she subsequently entrusted to the Benedictines at a priory in Aosta. Anselm, who since childhood as his biographer recounts imagined that the good Lord dwelled among the towering, snow-capped peaks of the Alps, dreamed one night that he had been invited to this splendid kingdom by God himself, who had a long and affable conversation with him and then gave him to eat “a very white bread roll” (ibid., col. 51). This dream left him with the conviction that he was called to carry out a lofty mission. At the age of 15, he asked to be admitted to the Benedictine Order but his father brought the full force of his authority to bear against him and did not even give way when his son, seriously ill and feeling close to death, begged for the religious habit as a supreme comfort. After his recovery and the premature death of his mother, Anselm went through a period of moral dissipation. He neglected his studies and, consumed by earthly passions, grew deaf to God’s call. He left home and began to wander through France in search of new experiences. Three years later, having arrived in Normandy, he went to the Benedictine Abbey of Bec, attracted by the fame of Lanfranc of Pavia, the Prior. For him this was a providential meeting, crucial to the rest of his life. Under Lanfranc’s guidance Anselm energetically resumed his studies and it was not long before he became not only the favourite pupil but also the teacher’s confidante. His monastic vocation was rekindled and, after an attentive evaluation, at the age of 27 he entered the monastic order and was ordained a priest. Ascesis and study unfolded new horizons before him, enabling him to rediscover at a far higher level the same familiarity with God which he had had as a child.
When Lanfranc became Abbot of Caen in 1063, Anselm, after barely three years of monastic life, was named Prior of the Monastery of Bec and teacher of the cloister school, showing his gifts as a refined educator. He was not keen on authoritarian methods; he compared young people to small plants that develop better if they are not enclosed in greenhouses and granted them a “healthy” freedom. He was very demanding with himself and with others in monastic observance, but rather than imposing his discipline he strove to have it followed by persuasion. Upon the death of Abbot Herluin, the founder of the Abbey of Bec, Anselm was unanimously elected to succeed him; it was February 1079. In the meantime numerous monks had been summoned to Canterbury to bring to their brethren on the other side of the Channel the renewal that was being brought about on the continent. Their work was so well received that Lanfranc of Pavia, Abbot of Caen, became the new Archbishop of Canterbury. He asked Anselm to spend a certain period with him in order to instruct the monks and to help him in the difficult plight in which his ecclesiastical community had been left after the Norman conquest. Anselm’s stay turned out to be very fruitful; he won such popularity and esteem that when Lanfranc died he was chosen to succeed him in the archiepiscopal See of Canterbury. He received his solemn episcopal consecration in December 1093.”
For more visit Vatican.va
For more from Dr. Matthew Bunson, check out his Discerning Hearts page.Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.
The post St. Anselm, Part 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
A Sister of St. Thérèse: Servant of God, Léonie Martin – Bearer of Hope with Fr. Timothy Gallagher – Episode 6In this episode, Zélie’s battle with cancer ends with her death. Now a great time of transition begins for the entire Martin family, especially for Léonie. The family moves from Alcon to Lisieux to be closer to Zélie’s brother, Isidore, and his wife, Celine. Per one of Zélie’s dying wishes, Celine lovingly becomes like a second mother to the girls.
Something remarkable is beginning to occur at this time. Léonie, over the course of several years, successfully attends a Benedictine boarding school located in Lisieux. She begins to express herself with loving affection to others and expresses hope for the future. Her family shares their belief that this “change” is due to Zélie’s heavenly intercession for her daughter. However, this is also a time of uncertainty and some sadness for Léonie. While her sister’s lives are moving forward, her life remains unclear. What will become of poor Léonie as she begins adulthood.
Fr. Gallagher says, “Léonie’s life holds a very important story because she was the forgotten one; she was the one who was in the last place; she was the one who was less gifted than the others. Today we would call her a ‘problem child,’ and we’ll see that she certainly was the source of great anxiety to her parents, especially to her mother, Zélie, who loved her dearly.”
As a child, Léonie suffered from severe illnesses and physical maladies that would plague her entire life. She also struggled with understanding social clues and interactions and with behaving appropriately. Conventional educational models of the day failed to meet her particular needs, and she was labeled “developmentally delayed.” Yet those who knew her well described her as having a “heart of gold”.
Who was Léonie and what were her struggles? Why has her cause of canonization begun? Father Gallagher, along with Kris McGregor, answers these questions and explains why Léonie is “a bearer of hope” in this landmark series.
Discerning Hearts Reflection Questions:1. Transformation Through Struggle: How does Léonie Martin’s life exemplify the concept of spiritual transformation through personal struggles and challenges? 2. The Role of Family: Reflect on the influence of Léonie’s family, particularly her mother Zélie Martin, in shaping her spiritual development and journey towards holiness. 3. The Power of Prayer: Discuss the significance of prayer in Léonie’s life, especially during times of difficulty and uncertainty. How does her commitment to prayer serve as a source of strength and guidance? 4. Expressions of Love and Affection: Explore the themes of love and affection in Léonie’s letters to her family members, particularly her aunt Celine Guerin. How do these expressions of love reflect Léonie’s character and spirituality? 5. Hope and Perseverance: How does Léonie’s story offer hope and encouragement to listeners, especially in moments of struggle and doubt? Reflect on the message of perseverance and faith found in her journey. 6. Lessons for Personal Growth: What lessons can we draw from Léonie’s life and spiritual journey? How can her story inspire us to deepen our own faith and relationships with God and others? 7. Family Dynamics and Support: Consider the dynamics within Léonie’s family and the support she received from her relatives, particularly her aunt Celine Guerin. How does familial love and support contribute to Léonie’s spiritual growth and resilience? 8. Embracing Humility: Reflect on Léonie’s humility and self-awareness, especially in acknowledging her limitations and struggles. How can we cultivate humility in our own lives and embrace our vulnerabilities as opportunities for growth? 9. Trusting in Divine Providence: Discuss the theme of trusting in God’s providence as depicted in Léonie’s life. How does her story illustrate the importance of surrendering to God’s will and trusting in His plans, even in the midst of uncertainty? 10. Finding Meaning in Adversity: Reflect on the notion of finding meaning and purpose in adversity, as seen in Léonie’s journey towards holiness despite facing numerous challenges. How can we find hope and meaning in our own struggles and difficulties? Leonie's parents - Sts. Louis and Zélie MartinMariePaulineCélineSt. ThérèseLéonie's Uncle Isidore GuérinLéonie's Aunt Celine GuérinLéonie's Cousin Jeanne GuérinLéonie's Cousin Marie GuérinA resource used for this seriesImages in this post of the Martin/Guerin family are used with permission from the Archives of the Carmel of Lisieux website for strictly non-commercial use. We encourage you to visit the website for more information on this remarkable family.
For more series Fr. Timothy Gallagher podcasts visit here
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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God’s Dwelling Within – The Life of St. Benedict – The Holy Rule of St. Benedict with Fr. Mauritius Wilde, O.S.B.Fr. Mauritius Wilde and Kris McGregor discuss St. Benedict’s journey, emphasizing letting go of ego to dwell with God. TFr. Mauritius warns against the trap of false humility and the belief that techniques alone can lead to spiritual growth, stressing the role of grace in allowing God to enter our lives. The goal is to dwell with God in this life and in eternity, akin to the peaceful state imagined in heaven.
Discerning Hearts Reflection Questions:1. Journey Reflection: Reflect on the struggles and temptations faced by St. Benedict on his spiritual journey. How do these challenges parallel with your own spiritual journey? 2. Dwelling with God: Consider the concept of dwelling with oneself in the presence of God. How can you cultivate this sense of peaceful dwelling with God in your own life? 3. Letting Go of Ego: Fr. Mauritius speaks about the importance of letting go of ego to allow God to enter our hearts. How can you actively let go of ego and open yourself more fully to God’s presence? 4. Role of Grace: Discuss the role of grace in spiritual growth. How can you cultivate a greater awareness of God’s grace in your life? 5. False Humility: Reflect on the concept of false humility. How can you ensure that your humility is genuine and not merely a facade? 6. Techniques vs. Grace: Consider the balance between spiritual techniques and reliance on God’s grace. How can you integrate both in your spiritual practice? 7. Goal of Dwelling with God: Reflect on the ultimate goal of dwelling with God both in this life and in eternity. How does this perspective shape your spiritual aspirations and priorities?
From the Life of Our Most Holy Father St. Benedict by St. Gregory the Great:
CHAPTER III.
“This said, he forthwith returned to the solitude he loved so well, and lived there with himself, in the sight of Him who seeth all things.”
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE
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Dealing with Serious Temptation – The Life of St. Benedict – The Holy Rule of St. Benedict with Fr. Mauritius Wilde, O.S.B.Fr. Mauritius Wilde and Kris McGregor discuss St. Benedict’s struggle with sexual temptation, where he chose to endure pain rather than indulge in harmful behaviors. It contrasts this with modern society’s tendency to avoid pain through self-medication.
Fr. Mauritius also stresses the importance of facing suffering for spiritual growth, emphasizing detachment’s role in achieving true fulfillment and fruitfulness in life.
Discerning Hearts Reflection Questions:1. Engaging with Temptation: How does St. Benedict’s encounter with temptation challenge us to confront our own temptations in life? 2. Detachment and Self-Medication: How does the podcast critique modern society’s tendency to self-medicate instead of confronting pain and reality? 3. Embracing Suffering: What insights can we gain from St. Benedict’s willingness to endure suffering as a means of spiritual growth and detachment? 4. Fruitfulness Through Detachment: Reflect on how St. Benedict’s detachment ultimately led to fruitfulness in his life. How can we apply this principle to our own lives? 5. Value of Longing: Consider the hosts’ discussion on embracing longing and desire. How might viewing these yearnings positively impact our spiritual journey?
From the Life of Our Most Holy Father St. Benedict by St. Gregory the Great:
CHAPTER I.
“The holy man being on a certain day alone, the tempter was at hand; for a little black bird, commonly called an ousel, began to fly about his face, and that so near as the holy man, if he would. might have taken it with his hand; but no sooner had he made the sign of the cross than the bird vanished. When presently so great a carnal temptation assailed him, that before the holy man had never felt the like. For the remembrance of a woman which some time he had seen, was so lively represented to his fancy by the wicked spirit, and so vehemently did her image inflame his breast with lustful desires, that almost overcome by pleasure, he was determining to leave the wilderness. But suddenly assisted with divine
grace he came to himself, and, seeing near him a thicket full of nettles and briars, he threw off his garments and cast himself naked into the midst of those sharp thorns and nettles, where he rolled himself so long, that, when he rose up, all his body was pitifully rent; thus by the wounds of his flesh he cured those of his soul, by turning pleasure into pain; and by the vehemence of outward torments he extinguished the unlawful flame which burnt within overcoming sin by changing the fire. After which time, as he himself related to his disciples, he was so free from the like temptation, that he never felt any such motion.”
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome. For more information about the ministry of the Missionary Benedictines of Christ the King Priory in Schuyler, NE
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Dr. Matthew Bunson discusses the life, times and teachings of St. Peter Damian
- Born: 1007, Ravenna, Italy
- Died: February 23, 1072, Faenza, Italy For more on St. Peter Damian and his teachingsFrom Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009
St Peter Damian, who was essentially a man of prayer, meditation and contemplation, was also a fine theologian: his reflection on various doctrinal themes led him to important conclusions for life. Thus, for example, he expresses with clarity and liveliness the Trinitarian doctrine, already using, under the guidance of biblical and patristic texts, the three fundamental terms which were subsequently to become crucial also for the philosophy of the West: processio, relatio and persona (cf. Opusc. XXXVIII: PL CXLV, 633-642; and Opusc. II and III: ibid., 41 ff. and 58 ff). However, because theological analysis of the mystery led him to contemplate the intimate life of God and the dialogue of ineffable love between the three divine Persons, he drew ascetic conclusions from them for community life and even for relations between Latin and Greek Christians, divided on this topic. His meditation on the figure of Christ is significantly reflected in practical life, since the whole of Scripture is centred on him. The “Jews”, St Peter Damian notes, “through the pages of Sacred Scripture, bore Christ on their shoulders as it were” (Sermo XLVI, 15). Therefore Christ, he adds, must be the centre of the monk’s life: “May Christ be heard in our language, may Christ be seen in our life, may he be perceived in our hearts” (Sermo VIII, 5). Intimate union with Christ engages not only monks but all the baptized. Here we find a strong appeal for us too not to let ourselves be totally absorbed by the activities, problems and preoccupations of every day, forgetting that Jesus must truly be the centre of our life.
Communion with Christ creates among Christians a unity of love. In Letter 28, which is a brilliant ecclesiological treatise, Peter Damian develops a profound theology of the Church as communion. “Christ’s Church”, he writes, is united by the bond of charity to the point that just as she has many members so is she, mystically, entirely contained in a single member; in such a way that the whole universal Church is rightly called the one Bride of Christ in the singular, and each chosen soul, through the sacramental mystery, is considered fully Church”. This is important: not only that the whole universal Church should be united, but that the Church should be present in her totality in each one of us. Thus the service of the individual becomes “an expression of universality” (Ep 28, 9-23). However, the ideal image of “Holy Church” illustrated by Peter Damian does not correspond as he knew well to the reality of his time. For this reason he did not fear to denounce the state of corruption that existed in the monasteries and among the clergy, because, above all, of the practice of the conferral by the lay authorities of ecclesiastical offices; various Bishops and Abbots were behaving as the rulers of their subjects rather than as pastors of souls. Their moral life frequently left much to be desired. For this reason, in 1057 Peter Damian left his monastery with great reluctance and sorrow and accepted, if unwillingly, his appointment as Cardinal Bishop of Ostia. So it was that he entered fully into collaboration with the Popes in the difficult task of Church reform. He saw that to make his own contribution of helping in the work of the Church’s renewal contemplation did not suffice. He thus relinquished the beauty of the hermitage and courageously undertook numerous journeys and missions.
Because of his love for monastic life, 10 years later, in 1067, he obtained permission to return to Fonte Avellana and resigned from the Diocese of Ostia. However, the tranquillity he had longed for did not last long: two years later, he was sent to Frankfurt in an endeavour to prevent the divorce of Henry iv from his wife Bertha. And again, two years later, in 1071, he went to Monte Cassino for the consecration of the abbey church and at the beginning of 1072, to Ravenna, to re-establish peace with the local Archbishop who had supported the antipope bringing interdiction upon the city.
On the journey home to his hermitage, an unexpected illness obliged him to stop at the Benedictine Monastery of Santa Maria Vecchia Fuori Porta in Faenza, where he died in the night between 22 and 23 February 1072.For more visit Vatican.va
For more from Dr. Matthew Bunson check out his Discerning Hearts pageDr. 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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September 17 is the feast of St. Hiildegard of Bingen. She lived from 1098-1179. A Benedictine Nun, at the age of 42, she was given visions and commanded rise up and cry out what she saw. She obeyed and produced a set of writings known today as Scivias.
Her first vision is of a hidden mountain, the mountain of God's throne, an iron mountain of immutable justice hidden in divine glory. A purifying Fear of the Lord contemplates this splendor. Not the kind of fear that pulls away to protect itself. Rather the kind of fear that is vigilant and sees the truth. Eyes which gaze with this holy fear can never be satisfied with the merely mediocre. They guard against every form of compromise. The glory they behold demands absolute allegiance, complete surrender, and total humility.
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In place of relativism…healing consequences From the Holy Rule of St. Benedict: CHAPTER XXVII How Concerned the Abbot Should Be about the Excommunicated Let the Abbot show all care and concern towards offending brethren because “they that are in health need not a physician, but they that are sick” (Mt 9:12). Therefore, like a ... Read more
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What a delight to discuss with Fr. Cassian Koenemann O.S.B. The Grace of “Nothingness” - Navigating the Spiritual Life with Blessed Columba Marmion. Many today are unaware of the teachings of this great 20th-century spiritual master, but his influence can be seen in the lives of today's beloved saints, including St. Teresa of Calcutta. Thanks to Fr. Cassain, we can all better benefit from Bl. Columba's great spiritual legacy. We HIGHLY recommend this book for the spiritual library. Don't miss the opportunity to grow in "nothingness", your life will richer for it.
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"The Life of St. Benedict pt 3"
We continue our conversation on the life of St. Benedict by using the biography penned by St. Gregory the Great. In this episode St. Benedict where he becomes free through detachment and becomes a light to others. The moment in St. Benedict's life is a great paradox. The one who outwardly looks like the beast, inwardly reveals the saint.
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“The Life of St. Benedict pt 2” We continue our conversation on the life of St. Benedict by using the biography penned by St. Gregory the Great. In this episode, St. Benedict is visited by a priest on Easter Sunday morning in the cave and is called from his seclusion. From the Life of Our Most Holy ... Read more
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We continue our conversation on the life of St. Benedict by using the biography penned by St. Gregory the Great. This episode brings to his interaction with the monk called Romanus and the breaking of the bell outside the cave.
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"The Life of St. Benedict pt 2"
We begin the reflection of the life of St. Benedict by using the biography penned by St. Gregory the Great. This episode continues the teaching on detachment, particularly from our earthly mothers.
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We begin the reflection of the life of St. Benedict by using the biography penned by St. Gregory the Great. This episode looks at the pivotal discernment he made as a young man to pursue the religious life. The aspect of detachment from our earthly family, particularly our earthly fathers, in favor of our Heavenly Father, is explored by Fr. Mauritius.
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The origin of the virtue of soberness is attributed to the monastic tradition. The German term "nüchtern" (sober in English) is borrowed from the Latin "nocturnus" and describes the state of the monk at night (see Friedrich Kluge, etymological dictionary of the German language). So, to gain access to what "soberness" really means, Fr. Mauritius discusses what role the night plays for the monks and how they spend it. Saint Benedict of Nursia, the founder of the Benedictine order, has much to say. His observations can also help us to reflect on how we spend the night.
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Are you being caught up in the swirl and chaos of fear, violence, and anger assaulting our world today? Father Mauritius Wilde invites us to contemplate the Benedictine understanding of sobriety. He does not advocate for the renunciation of enjoyment, but rather to accept what God has in store for us. This series will shed light on the facets of this ancient and yet up-to-date concept and shows the spiritual and practical significance it can have for us in the current social situation.
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“On Suffering” – CHAPTER 7
an excerpt:
The fourth degree of humility is, that, if hard and distasteful things are commanded, nay, even though injuries are inflicted, he accept them with patience and even temper, and not grow weary or give up, but hold out, as the Scripture saith: "He that shall persevere unto the end shall be saved" (Mt 10:22). And again: "Let thy heart take courage, and wait thou for the Lord" (Ps 26[27]:14). And showing that a faithful man ought even to bear every disagreeable thing for the Lord, it saith in the person of the suffering: "For Thy sake we suffer death all the day long; we are counted as sheep for the slaughter" (Rom 8:36; Ps 43[44]:22). And secure in the hope of the divine reward, they go on joyfully, saying: "But in all these things we overcome because of Him that hath loved us" (Rom 8:37). And likewise in another place the Scripture saith: "Thou, O God, hast proved us; Thou hast tried us by fire as silver is tried; Thou hast brought us into a net, Thou hast laid afflictions on our back" (Ps 65[66]:10-11). And to show us that we ought to be under a Superior, it continueth, saying: "Thou hast set men over our heads" (Ps 65[66]:12). And fulfilling the command of the Lord by patience also in adversities and injuries, when struck on the one cheek they turn also the other; the despoiler of their coat they give their cloak also; and when forced to go one mile they go two (cf Mt 5:39-41); with the Apostle Paul they bear with false brethren and "bless those who curse them" (2 Cor 11:26; 1 Cor 4:12).
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Dr. Matthew Bunson discusses the life, times and teachings of St. Hildegard von Bingen**** Born: September 16, 1098, Bermersheim vor der Höhe, Germany
Died: September 17, 1179, Bingen am Rhein, Germany
Film music credits: Vision – From the Life of Hildegard von Bingen
For more on St. Hildegard von Bingen and his teachings
From Vatican.va, an excerpt from the teachings of Pope Benedict XVI
APOSTOLIC LETTER Proclaiming Saint Hildegard of Bingen, professed nun of the Order of Saint Benedict, a Doctor of the Universal Church
- 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.
So as to achieve this goal, the Lord has given his Church the sacraments 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.
The monastic liturgy and the interiorization of sacred Scripture are central to her thought 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.
Doctor of th Universal Church 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.
For more visit Vatican.va
For more from Dr. Matthew Bunson check out his Discerning Hearts page
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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