Philokalia Ministries

What does it mean to live in Christ and for Him? Perhaps this is a question that we rarely ask ourselves because it’s too threatening. What would our lives look like if our response to God was absolute? What would our mourning for sin look like if our love for God was filled with desire for Him and for His will?  One would imagine that life, our lives would look much different. It is not just one part of ourselves that is to be touched by the grace of God, but every aspect of our being, our very essence. Saint John and the other Desert fathers speak of mourning for one’s sin in such a visceral fashion because they understood that they were called to participate in a Godly love. God took our flesh upon Himself in order that we might come to experience the fullness of His life and love. To experience themselves as turning away from this gift or betraying this love could only bring about the deepest mourning and their hearts. The question that we perhaps should be asking ourselves is: “why do we lack this quality of mourning?” --- Text of chat during the group: 00:24:51 Charbel & Justin: What page?   00:25:00 Bridget McGinley: 118   00:36:55 Anthony: This is interesting since I can't be the only one who wants to understand _before_ practicing; who wants to know before and judge whether something is worth perseverance.   01:05:59 Anthony: From my college Greek class, there is another connotation: "eleison" comes from the root "luo", "to loosen."   01:22:24 Ambrose Little, OP: It didn’t quite strike me this way before these meditations we are studying, but St. Paul seems to have been expressing this kind of mourning when he wrote about his inability to do the good he wants to do (in his inner self that loves the law of God) but instead does the evil at hand (in his flesh which is at war with himself): “Miserable one that I am! Who will deliver me from this mortal body?” But also immediately he proceeds to gratitude for victory through grace: “Thanks be to God through Jesus Christ our Lord.” The same also leads him to “glory in [his] weakness.”   01:25:47 Ambrose Little, OP: (The above was from NABre 🤷🏻‍♂️ 🙂 )   01:26:05 Rebecca Thérèse: Thank you 🙂   01:26:57 Jeff O.: Thank you!   01:27:08 kevin: Thank you   01:27:19 Cindy Moran: thank you  

The times reading The Evergetinos I find my mind and heart swimming not in darkness but rather in a light with which I am unfamiliar. For in reading the fathers, everything seems to be turned on its head. The writings are often jarring, but in a similar way to that of the Gospel.  To read deeply is to find one’s heart inflamed. To listen closely is to find something stirred within us that perhaps was once lifeless. The words can be so piercing that they reveal parts of ourselves that we were unaware of or did not know existed. This is what we were shown tonight; and this is what makes every moment of reflecting upon the fathers worth it.   ---   Text of chat during the group:   00:29:34 Mark Kelly: Fr. David is speaking of Fr. Lazarus el Antony.   00:31:23 Mark Kelly: Fr. Lazarus vide:  https://vimeo.com/9794946   00:35:54 Anthony: This section by Isaac is jarring because it appears to conflict w\ith duty to family and community; and it conflicts with the Christian culture ideal which Europeans at least remember from the Middle Ages.  Pope Benedict's catecheses on the saints which built Christendom would be very different if he came from a culture that was dominated by, say, Islam.   00:41:01 Bridget McGinley: I am from Philly...… he ended pretty disgraced. I think the Princehood got to his head. That is a big crown to wear. I agree it is contrary to religious life.   00:43:13 Anthony: In my opinion, I believe I see this "worldiness" emerge in Europe after the rocky path the Germanic tribes had in full conversion to the Faith.  The Romano-Greeks in the East had similar problems manifested in another way - hence the unflattering term "byzantine".  Each culture needs to fully convert and not flatter themselves.   00:43:55 Babington (or Babi): I think it was Saint Therese who wrote “Everything I have and am everything I am is pure gift.”   00:44:17 Babington (or Babi): Oops miswrote   00:44:35 Babington (or Babi): Everything I have and everything I am is pure gift.   00:45:56 iPhone: Principalities ?   00:52:17 Mark Kelly: One of the better-known sayings of the desert fathers is,” There are two things to avoid, an easy life and vain glory.”   00:53:18 iPhone: principalities and powers   00:57:17 Anthony: Monk is from monos = single   00:57:24 Anthony: single minded, so I have heard   01:13:17 iPhone: Really Excellent !   01:15:19 iPhone: Whoa.  Amen   01:18:01 Ambrose Little, OP: Reminds me of the style of parables. First of the unfaithful servants. Then like the inverse of the parable of the lost sheep. But in this case, it’s the celebration of Satan and all of Hell when just one “sheep” is lost.   01:20:52 Bridget McGinley: Thank you Father!   01:20:59 Babington (or Babi): Good stuff.  Thank you Father. God bless you all.

Our journey with Saint John Climacus has not been an easy one; in fact, we get a taste of walking upon that narrow path that leads to the kingdom simply through reading about his vision of the spiritual life and his experience. It reflects the reality and the challenges of the spiritual life, and in particular a life of penance and repentance. To give ourselves over to God, to seek his love above all things, to desire him more than we desire our own lives is the path that St. John is putting before us.  However, there is something within us that resists walking this path. Quite simply it is our ego - the self. Even in our pursuit of God, we can make ourselves every bit as willful in our spiritual discipline as we are in our relationships with others, and in our day-to-day work. Through his description of compunction (sorrow over one’s sins eventually leading to the experience of Godly Joy) St John is seeking to free us from the grip self-centeredness and its delusions. --- Text of chat during the group: 00:09:51 FrDavid Abernethy: page 166 para 49   00:09:56 Kate Truta: Hello!  We are new to the group.  We live in Colorado.   00:10:13 FrDavid Abernethy: page 116   00:10:20 Eric Ewanco: Welcome, Kate!   00:10:41 Kate Truta: Thank you!  Good to be here!   00:19:40 Deb Dayton: Some I send to bring Father s lot of joy!   00:19:49 Deb Dayton: *Duke   00:21:20 Anthony: It's as if these accusations are like a kind of hell   00:24:59 Eric Ewanco: … or, purgatory   00:25:01 Kathy Locher: Can someone tell me what page we're on?   00:27:21 Bridget McGinley: 117 number 51   00:27:43 Kathy Locher: thanks!   00:29:40 Anthony: How does one distinguish the right "amount" of compunction versus a demonic despondency due to slander?   00:29:48 Cindy Moran: Flippant   00:30:14 Eric Ewanco: 👍🏻   00:31:08 Rebecca Thérèse: I'd heard previously that demonic knowledge is incomplete. Is that true and if so what does it mean?   00:41:49 Rachel: It seems like he means something even deeper than not distracting oneself from pain of heart or just as you are alluding to, he is taking it even further. Some songs can console and/or enhance one's sorrow that comes from a passionate nature or natural temperament. When the morning is composed, hidden and is allowed to go deep within by waiting on Our Lord, not escaping into a sorrow that consoles but waves of that abyss wash over one..   00:42:18 Rachel: Mourning'   00:43:08 Rachel: lol me!   00:44:13 Rachel: Sorry, didnt complete that because St. John is describing it..   00:48:35 Rachel: Father, can you think of a Saint whose life really manifests this gift St. John is speaking about? I am sure all of the Saints in some degree experience this but I mean whereit was clearly manifest. Would St. Theresa and St. Therese be examples of this joy?   00:51:55 Vicki Nichols: St. John Neumann manifests this gift, particularly when he was a  young man.   00:52:10 Anthony: So then this fear is not necessarily "wrong" and self-focused, it is not merely an assault of the enemy but it is a permitted stage of repentance?  Is it like what we call attrition that leads to contrition?   00:54:40 Vicki Nichols: iwas responding to the person before   00:54:44 Vicki Nichols: yes 00:56:17 Ambrose Little, OP: St. Dominic was said to often weep while keeping vigil. And he was also known to be supernaturally joyful.   01:00:00 Anthony: Another deep poet on these themes is St. Gregory of Narek, Doctor of the Church.   01:06:39 Cindy Moran: How does this apply to the Jesus Prayer?   01:08:49 Anthony: Is "constant receptivity" you often mention, or overthinking, evidence of the faculty of contemplation, but it is turned to an unworthy and self-destructive subject?   01:14:42 Rebecca Thérèse: Thank you 🙂   01:14:46 Rachel: haha   01:14:52 Cindy Moran: 😊   01:15:29 Bridget McGinley: Thank you   01:15:35 Anthony: Thank you!   01:15:38 Ashley Kaschl: Thank you, Father!   01:15:39 Jeff O.: Thank you!   01:15:44 Cindy Moran: Thank you Father!!   01:15:52 Rebecca Thérèse: Happy New Year🙂   01:15:57 Riccardo Orlandi: God bless 01:16:01 Riccardo Orlandi: thank!  

We continued our reading of hypothesis 32 and once again the words of the Fathers are piercing, very much like the words of scripture. This is what makes them ring so true. The Fathers never seek to varnish the truth. The path that we are called to walk upon is the path of Christ. We are called quite literally self-crucifixion. We are to die to self and sin, and to live for God and to live for Him alone. St Paul reminders us: “it is no longer I who lives I (ego) but Christ who lives within me.  It is for this reason that monasteries would put men to the test, making them wait long periods of time before entering. Why do you want to be here? Do you understand what it is that you were taking upon yourself and what you are setting aside?  Do any of us understand what it is to love in the way that we have been shown on the Cross and in the Holy Eucharist? --- Text of chat during the group: 00:18:35 Debra: HAPPY NEW YEAR EVERYONE!!   00:19:35 Debra: Wow! I didn't realize you have listeners from ALL over the World!!   00:19:58 Ambrose Little, OP: Angela, always nice to have bright sunshine in these meetings. Especially this time of year. 🙂   00:39:28 Anthony: The Rule of St. Basil is pretty stern, too. It surprised me.   00:44:12 Mitch: The Fathers are harsh but it’s refreshing in a watered down, “everything is good enough” society   00:53:52 Anthony: Perhaps this is an example of the heresy of Americanism affecting the Church's attitude to priesthood as a profession.   01:00:10 Paul Fifer: FYI… Here is a link to a pdf for the book Father mentioned “The Struggle with God”… https://jbburnett.com/resources/evdokimov_strugglewGod1966.pdf   01:16:46 Anthony: Don't we vow perfection in baptismal vow?   01:18:02 Bridget McGinley: I was thinking the same thing Anthony. THis was the early Christians way of life married or lay   01:20:58 Anthony: IS this why the demons even suggest blasphemous thoughts - to make us see our beautiful God as ugly? Or to drive us away from trying to contemplate God?   01:23:49 Bridget McGinley: Thank you. Goodnight.   01:24:06 Anthony: Thanks :)   01:24:09 Ashley Kaschl: Thanks be to God. Thank you, Father!   01:24:09 Mitch: thankyou  

We continued our discussion of “joy making mourning” from the Ladder of Divine Ascent. It is like seeing an image slowly come to a state of clarity. There is something so difficult and stinging to our sensibilities when reading this text that it is hard to allow that to happen. But this evening we began to get glimpses of the beauty that St. John is trying to place before our eyes. He wants us to see that tears came into this world as a result of sin. God has given them in order that He might cleanse and purify the heart, and that our sorrow might give way to joy and laughter. God does not ask or desire that we should mourn from sorrow of heart, but rather that out of love for Him we should rejoice with spiritual laughter. God wants to heal us and bring us to the place where sin will be abolished and pain, sorrow and sighing, will have fled away. --- Text of chat during the group:  00:15:03 FrDavid Abernethy: page 114 no 28   00:17:58 Ashley Kaschl: I’d say hi but my mic is being weird 😂   00:18:08 Ashley Kaschl: 😂😂   00:20:33 Rebecca Thérèse: Sorry I'm late, connectivity issues   00:31:53 Ren Witter: I am finding this just so hard. If there is a hurt or injustice, that at times brings up intense feelings of resentment, is that going to be a constant impediment to union with God for as long as the hurt lasts? I guess it just makes me feel a bit hopeless   00:40:21 Ambrose Little, OP: Interesting aside: I saw a scientific experiment recently that showed tears have different chemical compositions based on the circumstances causing them.   00:40:48 Ren Witter: Yes! I love that study   00:40:48 Bridget McGinley: Ambrose that is fascinating!   00:41:41 Ren Witter: And not only that, but they contain a natural pain relieving component particular to the cause. Its really amazing.   01:19:46 Ashley Kaschl: Do you think the grace that leads to compunction is stopped by a division in one’s heart? Like we can want to be truly contrite for sins but also have a hidden attachment to sin which allows for a tension to present itself, but maybe we think about it as frustration or failure? When in reality, it’s a matter of God’s timing?   01:22:43 Rebecca Thérèse: Thank you 🙂   01:22:52 Bridget McGinley: Goodnight thank you   01:23:32 Babington (or Babi): Thank you!   01:23:39 Ashley Kaschl: Thank you, Father! Good to see you!  

Tonight, in Hypothesis 32 we are, one might say, confronted with the deepest challenge. It is not unlike the challenge of Christ in the gospel. What is in our hearts shapes who we are as human beings. The externals of religion may be maintained perfectly, and give the appearance of religiosity and holiness. But in reality, our hearts may be very far from God and seeking to do His will. Our hearts may not have the purity of Christ, or what comes about by the action of His grace within us. Such a life not only diminishes monasticism as a whole, but we can easily see how this is true of Christianity and of Christians. if we call ourselves Christians and we receive all that we are given through the Church and by Christ and yet our hearts do not seek him or his will, then we are scandal and a stumbling block. A monk may be tonsured and wear the external garb, but what does this mean in reality? Would he not be the most pitiful of individuals to leave everything in the world externally, but in his heart to cling to these things? --- Text of chat during the group: 01:01:14 Anthony: The thorns of the world (praise, false glory, a desire for sophistication) choke out the good seeds that. sprouted.   01:08:26 Anthony: Part of the issue:  show "me" a sacrifice that is worthwhile, and "I" can do it.  We need to find a worthy sacrifice.   01:13:44 Anthony: And in that case, each of us can "intuit" (?) by grace what is the particular sacrifice or charism we are called?   01:13:59 Anthony: such as Francis' life being different than Basil's charism.   01:14:46 Ren Witter: Wow   01:16:14 Anthony: Thanks.  I like the Our Lady of Constantinole(?) in the background.  

Even in the act of mourning the loss of a loved one, our thoughts can return very quickly to the things of this world. The reality of death is something that we rarely linger long with in our thoughts and imagination even when it draws close to us.  Yet, in the writings of the fathers, it is precisely the urgency that the awareness of the brevity of our life places upon us that is so important. We must not neglect the fact that our life in this world is very short.  What is it that we spend our time on? What is the focus of our energy? Do we desire God and what He alone can fill within the human heart or are we constantly seeking the things of this world?  St. John’s writing on mourning over one’s sin is a stark reminder of who we are as human beings. We have almost an infinite capacity for self-delusion and self-deception. Even the shedding of tears can be filled with self-esteem or concern with self image more than with the sorrow over the diminishment of the relationship of love with God. Do we really love virtue and hate sin? Is there an urgent longing for God that leads to zeal in the spiritual life and prayer or do we easily slide into sloth and negligence? Do we distract ourselves with intellectual discussions about the faith and yet never practice the mourning of which St. John speaks? --- Text of chat during the group: 00:12:21 FrDavid Abernethy: page 122   00:18:23 Debra: Just walked in from shoveling snow!   00:18:43 FrDavid Abernethy: page 122   00:18:45 FrDavid Abernethy: 112   00:21:01 Rebecca Thérèse: jailors   00:21:23 Rebecca Thérèse: It's the British spelling   00:27:04 Anthony: There is the kind little dog mentioned in Book of Tobit! :)   00:28:05 Anthony: The theives break in to steal, but the watchdog of concentration scares them away - maybe?   00:34:25 Daniel Allen: That makes me think of the wise and foolish virgins. The foolish virgins were told to buy more oil, and they wept outside of the wedding banquet. Is John playing off of that at all, suggesting we must mourn - and so acquire more oil - before we can enter the wedding feast as the wise virgins?   00:39:38 Anthony: Father, is there a "psychological" element to help us govern these thoughts?  Because, meditating on all the evil one has done - veen the littlest bit and the evil one can do can make one go almost mad.   00:49:02 carol nypaver: Amen!   00:53:47 Anthony: Like the Apostles in the Garden of Gethsemane   00:54:04 Debra: That #21 could be on a bookmark for my Breviary   00:58:49 Debra: I think Ven Fulton Sheen said, in response to 'The Mass is so long', 'It's because your love is short'   01:10:54 Anthony: adulteration?   01:10:56 Anthony: alloy?   01:16:48 Anthony: And THAT's how Nephilim could be made....   01:22:46 Jeffrey Ott: Amen, thank you!   01:22:51 Anthony: Thank you :)   01:22:52 Rebecca Thérèse: Thank you 🙂   01:22:55 Rachel: Thank you    

How do we view our life in this world? Such a simple and straightforward question, and yet one that we contort ourselves so as not to have to answer directly.  It can be a frightening question to answer. Who am I? Who is God? What does this mean for my life in this world?  The fathers do not present us with a path that allows us to put on airs. The Christian life, or the monastic life in particular, is not about creating a self image that is pleasing to us, or that gives us a sense of identity that we are comfortable with or that fits in neatly with our perception of reality. What the fathers present us with is an unvarnished view of the gospel, the incarnation and the cross. God entered into our world, took our flesh upon himself, lifted us out of our passions, and then ascended the cross. God did all of these things, not in order that we might receive them in a passive fashion, but that we might enter into that reality to the fullest extent. The Paschal Mystery is the Reality in which we are called to live. The ascetic life is meant to free us in such a fashion that we hold nothing back from God, that we die to self and sin, and so become willing to pour ourselves out in selfless love for God and others. --- Text of chat during the group: 00:15:24 Fr. Miron Jr.: nope...not allowed   00:15:46 Cindy Moran: Allegheny County Airport West Mifflin   00:34:26 Bridget McGinley: Juan Diego was 57 with no children when Our Lady appeared to him. He was not a religious just a beautiful soul doing his simple duty.... a very humble example for me.   00:38:43 Anthony: This paragraph reminds me of "Luther and Lutherdom" by Fr. Denifle.  Luther took concepts like this way our of context, and with the current of depravity among religious in the late middle ages, great harm came to the Church.   00:48:00 Ren Witter: What a perfect reading immediately following the Sunday of the Holy Forefathers!   00:48:32 Anthony: St. Vincent de Paul went from galley slave to a priest preaching and living the mercy of God.   00:57:48 carol: Like a wedding ring   01:01:42 Bridget McGinley: POWERFUL BOOK! Love it. Our Lady of Silence icon is beautiful!   01:02:25 Anthony: Father, it seems there is a contradiction between these paragraphs of waiting on the Lord and the (presumably bad) example of Ioannikos' mother in section B, who was content to labor with the other women but not formally take the yoke of a nun.  It looks like maybe people should have left her alone.  Am I wrong here?   01:03:36 Ashley Kaschl: I was learning about Biblical Botany on Saturday from a friend and this reminds me of the study of why the fig leaf is so important in the fall of Adam and Eve. The fig leaf excretes something that is very irritating to human skin. So, in their haste to remedy their shame, and to hide what they’d done, to solve their own problem, they actually made it worse and caused themselves pain. And this God gave them animal skins to wear.   01:06:34 Anthony: sorry...Alypios' mother   01:08:31 Ashley Kaschl: I had also not heard this before 😂😂   01:12:17 Ashley Kaschl: Sorry I have to run. Gotta get to Mass 🙏 thanks for tonight, Father!   01:16:22 Bridget McGinley: Thank you Father   01:16:47 Babington (or Babi): Thnx!  

The more deeply one reads the fathers, the more one begins to see that what is being revealed is the terrain of the human heart. The fathers do not present us with a varnished truth about ourselves or our sin. The path that leads to freedom and holiness is Christ alone. It is by his grace and mercy that we are brought healing and hope. So much of the spiritual life involves letting go of the illusions that we cling to about ourselves and life in this world. It involves slowly breaking down those defenses that, while fulfilling their purpose, are too costly.  They prevent us from seeking healing where it can truly be found. We are called to more than just cope with reality. We are called to enter into He who is Reality and allow Him to heal us and transfigure us by His grace.  This brings us to a state of deep mourning. We gaze into the abyss, the hell that is sin. Yet while painful, St John begins to explain, it gives place to incorruptible chastity and the warmth of the “immaterial Light that radiates more than fire!” --- Text of chat during the group:  00:16:42 CMoran: My family in Slovakia make it...you can run your lawnmower on their stuff.   00:25:56 Anthony: Father, would you please distinguish these tears from the tears of sin born of scrupulous fear?   00:30:50 Eric Ewanco: www.scrupulousanonymous.org   00:31:44 Anthony: Thank you, Father, that is a good way to distinguish the two fears.   00:33:47 CMoran: Would St Philip Neri be a good example of this?   00:36:15 Bridget McGinley: I heard that Solzhenitsyn in The Gulag Archipelago stated that those with a sense of humor had a greater constitution to bear the trials. I have not read this book but it struck me because I have read Fr. Walter Ciszek with God in Russia and I cannot imagine the sorrows.   00:40:16 Anthony: I guess St. Francis had this blessed, gladdening sorrow.  His fear or sorrow alternated with bliss, but although he was lighthearted, he was solid in God's reality.   00:43:41 Daniel Allen: Maybe it’s how it’s worded but how does fear of an “uncompassionate and inexorable judge” give way to love for that same uncompassionate judge?   00:45:22 carol: “Sadness purifies us. Man is truly man in sadness. In joy he is changed, he becomes someone else. In sadness he becomes that which he truly is. And this is the way, par excellence, that he approaches God…” Elder Epiphanios   00:50:28 Rachel: St Silouan   00:51:20 Rachel: This is what Christ told him when he had fallen into pride and was allowed to see his state.   00:54:51 Anthony: When I started finding catechetical materials to take in, I came across a popular internet Orthodox radio station.  One of the things they seemed to emphasize is that it is wrong to meditate on the passion of Christ - which is quite sad as well as triumphant.  It looks like that is incorrect and not the true way to orient our minds, but we should meditate on this?   00:59:35 Rebecca Thérèse: I find the poem Pastorcico (the little shepherd) by St John of the Cross very helpful in meditating on the Passion because it emphasises Christ's love in giving himself on the Cross for us. So to meditate on the Passion is to meditate on the great love of Christ for us.   01:01:33 Ambrose Little, OP: Perhaps there is something in this related to the notion of the love of the Law, that it is through the Law (and its judgment, as so, the Judge) that we see what is evil, truly repugnant to Life and Love (that is, the nature of God). And seeing that stark God-repelling reality allows us to more clearly see, by contrast, the Goodness and Love of God, and to desire Him all the more because of that seeing. The fear of God is the fear of sin and its consequences—the beginning of wisdom. Seeing what God hates and judges harshly against reveals to us the love of God, because He hates what harms us, what pulls us away from Him. 01:12:21 Daniel Allen: This makes sense. If you plead guilty you will skip past trying to prove your innocence and simply ask for mercy from the judge. But if you are busy trying to put up a defense you have no time to simply beg for mercy.   01:16:26 Henry Peresie: That happens often in Facebook.   01:22:48 CMoran: Thank you Father...great session!   01:22:54 Jeffrey Ott: Amen, thank you!   01:22:56 Rachel: Thank you   01:23:01 Rebecca Thérèse: Thank you 🙂   01:23:06 kevin: thank you   01:23:08 Deiren Masterson: God bless you Father - you are a gift.  

Tonight as a group we read hypothesis 30. It was a striking and detailed description of the nature of the spiritual battlefield, the demons powers (both their ferocity and their limitations), and how we must engage them. First and foremost, we must always understand the God in his providence guides and protects us. He never lets us be afflicted in the spiritual battle by more than what his grace provides to conquer. This still requires, however, that in our freedom we take hold of the precious grace that he has given to us.  One of the things that we are warned against is laziness. We must not take the grace of God for granted, or receive it in vain. In the spiritual battle, we must not think that having overcome one demon that we are now impervious. There is a demon for every kind of passion that we struggle with and every circumstance. If we overcome one demon, we should only expect that one more fierce will come upon us. We must then be ever vigilant; always training ourselves to set aside our own will to embrace the will of God. We have a tendency to constantly be on the lookout for ways to make our life easier. This includes the spiritual life. The whole focus of it can shift to ourselves rather than to God. We must fight our tendency to reduce the struggle that we engage in on a daily basis. We must see ourselves as always exercising our faith, and the grace of God has provided us in order that we might be ever more faithful to his will. --- Text of chat during the group:  00:14:09 FrDavid Abernethy: Hypothesis XXX   00:26:35 Anthony: We are like clams, demons are like starfish.  We've got to struggle to keep the shields closed to their devouring stomachs.   00:31:04 carol: And obedience   00:59:08 Eric Ewanco: “If your enemy is hungry, give him bread to eat; and if he is thirsty, give him water to drink; for you will heap coals of fire on his head, and the LORD will reward you.” (Proverbs 25:21–22, RSV2CE)   00:59:43 sue and mark: I always thought the enemies were my own sins   01:07:55 Rachel: Servant of God Fr. Willie Doyle used this very saying to help him keep going when faced with temptations against his many mortifications.    01:12:41 Rachel: Yes, it has!   01:13:36 Rachel: Like the Evergetinos, Fr. Willie Doyle's book can be jarring   01:13:54 Jack: Christmas gift for men   01:18:22 Rachel: Waale!!   01:18:23 Anthony: Wall E   01:18:27 Rachel: Wall e   01:20:11 Rachel: Thank you   01:20:23 sue and mark: good night and God Bless all   01:20:24 Sheila Applegate: Feel better!