What Is the Anointing of the Sick?: When Is It Administered, Who Can Receive It, and What Are Its Effects?

«Heal the sick!» (Mt 10:8). The Church has received this mission from the Lord and seeks to fulfill it through the medical and pastoral care she provides to the sick, as well as through the intercessory prayer with which she accompanies them in their time of need.

When a person becomes seriously ill or reaches an advanced age, many families wonder if it is time to request the Anointing of the Sick. However, there is still a belief that this sacrament is administered only to those who are about to die. The reality is quite different: the Anointing of the Sick is a sacrament of comfort, strength, and hope that the Church offers to those facing a serious illness or the frailty of old age.

What is the Anointing of the Sick?

Jesus Christ's mercy toward the sick and his numerous healings of people suffering from all kinds of ailments are a wonderful sign of his compassion for all who suffer in body and soul.

Through his Passion and death on the Cross, Jesus gave new meaning to suffering. Since then, this reality has shaped us in His image and united us to His redemptive mission. For Christians, illness and death can and should be means of becoming holy and being redeemed with Christ. The Anointing of the Sick exists to help us in this mission.

Christ’s presence during illness is a great source of comfort. He takes us by the hand and reminds us that we belong to Him, and that nothing can separate us from Him.

Unción de los enfermos sacramento Acompañamiento a personas ancianas

Anointing of the sick, sacrament of salvation and healing

The parable of the Good Samaritan expresses the mystery celebrated in this sacrament: Jesus Christ draws near to those who suffer and comforts them with the oil of consolation and the wine of hope. He then takes them to the inn, which represents the Church, to whom Christ entrusts them. Christ taught his disciples to share his own special concern for the sick and the needy, and he entrusted them with the task of caring for them in his name through the sacrament of Anointing.

The Anointing of the Sick is a sacrament instituted by Jesus Christ, implied as such in the Gospel of Saint Mark. It was recommended to the faithful and promulgated by the Apostle James: «Is anyone among you sick? Call the elders of the church., »Let them pray over him and anoint him with oil in the name of the Lord. And the prayer of faith will save the sick person, and the Lord will raise him up; and if he has committed sins, they will be forgiven” (Jas 5:14–15).

The Church believes and professes that, among the seven sacraments, there is one sacrament specifically intended to comfort those afflicted by illness: the Anointing of the Sick. This sacrament helps us to live through these painful realities of human life with a Christian perspective: «In the Anointing of the Sick—as Extreme Unction is now called—we witness a loving preparation for the journey that will end in the Father’s house,» (San Josemaría Escrivá, It is Christ who passes, 80).

A special sacrament for the sick

Over the centuries, the Anointing of the Sick was administered to those who were about to die; for this reason, it was called Extreme Unction. Likewise, the liturgy never ceased to pray for the sick.

Today we know that this sacrament is a sacrament of healing. It is a gift from God that helps to heal both the body and the spirit of the person who receives it. Through it, we ask the Lord for the health of the body, soul, and spirit of the Christian who is suffering from a serious illness or advanced old age.

«The primary grace of this sacrament is a grace of consolation, peace, and encouragement to overcome the difficulties inherent in serious illness or the frailty of old age. This grace is a gift of the Holy Spirit that renews trust and faith in God and strengthens one against the temptations of the evil one, especially the temptation to discouragement and anguish in the face of death […] This assistance from the Lord, through the power of his Spirit, is meant to lead the sick person to healing of the soul, but also to healing of the body, if such is God’s will. Furthermore, "if he has committed sins, they will be forgiven"» (CCC, 1520).

One should not think that this sacrament is intended only for those in danger of death; rather, it may also be received by those who are conscious and who consider it necessary.

Thus any Christian who is suffering from a serious illness, will receive a delicate operation or is very old can request that the sacrament of the anointing of the sick be administered to him or her. In the course of the same illness, the sacrament may be repeated if the illness worsens.

There is no limit on the number of times you can receive it and it's not a good idea to wait until the last minute.

The Church establishes that, if the sick person is unconscious, the sacrament of confession can be administered. Then the sacrament of anointing of the sick. If a seriously ill person dies without receiving this sacrament, the Church recommends administering it during the first hours after death.

Minister of the Anointing of the Sick

«Only the Priests (bishops and presbyters) are ministers The Anointing of the Sick. It is the duty of pastors to instruct the faithful about the benefits of this sacrament. The faithful should encourage the sick to call a priest to receive this sacrament. »And let the sick prepare to receive it with a proper disposition, with the help of their pastor and the entire church community, which is invited to accompany the sick in a very special way with their prayers and fraternal care” (Catechism, 1516).

We all have to keep in mind that nowadays the seriously ill die alone in spite of being in modern hospitals. For this reason, the Christian work of those who have access to this reality is important. So that the hospitalized sick do not lack the means that give comfort and relief to the suffering body and soul, and among these means, in addition to the sacrament of Reconciliation and Viaticum, is the sacrament of the Anointing of the Sick.

Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a unity known as «the sacraments of Christian initiation,» it can be said that Confession, Anointing, and the Eucharist—as viaticum—constitute, when the Christian life draws to a close, the sacraments that bring the earthly pilgrimage to a close.

"It helps us to broaden our vision in the face of illness and to know that we are not alone, that the priest and the Christian community support the sick and the suffering, Pope Francis.

unción de los enfermos sacramento

Topic: Anointing of the Sick

The subject of the Anointing of the Sick is every baptized person, who has reached the age of reason and is in danger of death due to a serious illness or old age accompanied by advanced senile weakness. The Anointing of the Sick may not be administered to the deceased.

To receive the fruits of this sacrament, the person must first be reconciled with God and with the Church—at least in desire—which is inseparably linked to repentance for one’s sins and the intention to confess them, whenever possible, in the sacrament of Penance. For this reason, the Church provides that, before the Anointing, the sacrament of Penance and Reconciliation be administered to the sick person.

The person must have the intention—at least a habitual and implicit one—to receive this sacrament. In other words: The patient must have an unwavering desire to die as Christians do., and with the supernatural aids intended for them.

Although the Anointing of the Sick may be administered to someone who has already lost consciousness, every effort should be made to ensure that it is received with awareness, so that the sick person may be better prepared to receive the grace of the sacrament. It must not be administered to those who remain obstinately unrepentant in manifest mortal sin (cf. CIC, can. 1007).

If a sick person who has received the Anointing of the Sick recovers, he or she may, in the event of a new serious illness, receive this sacrament again; and, during the course of the same illness, the sacrament may be repeated if the illness worsens (cf. CIC, can. 1004, 2).

Finally, it is important to keep in mind this guidance from the Church: «If there is any doubt as to whether the sick person has regained the use of reason, is suffering from a serious illness, or has already died, this sacrament is to be administered» (CIC, can. 1005).

What is the ritual of the sacrament like?

Like all sacraments, the Anointing of the Sick is celebrated in a liturgical and communal way and takes place in the family, in the hospital or in the church, for a single sick person or for a group of sick people.

It is most appropriate that it be celebrated within the Eucharist, the memorial of the Lord's Passover. If circumstances permit, the celebration of the sacrament of Holy Unction may be preceded by the sacrament of Reconciliation and followed by the sacrament of Communion.

As for the sacrament of the Eucharist, it should always be the final sacrament of our earthly pilgrimage, the «viaticum» for the «passage» to eternal life. It is the seed of eternal life and the power of the resurrection, according to the Lord’s words. «Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day» (Jn 6:54). Here, the Eucharist is the sacrament of the passage from death to life, from this world to the Father.

The Liturgy of the Word, preceded by an act of penance, opens the celebration. The words of Christ and the testimony of the Apostles arouse the faith of the sick person and the community to ask the Lord for the power of the Holy Spirit.

The priest is the one who will anoint the sick person with oil consecrated by the bishop on Holy Thursday. He anoints the sick person’s forehead and the palms of his or her hands, while speaking the words. «Through this Holy Anointing, and through His boundless mercy, may the Lord help you with the grace of the Holy Spirit, so that, freed from your sins, He may grant you salvation and comfort you in your illness» (Sacram Unctionem Infirmorum).

The Effects of the Grace of the Sacrament

The primary grace of this sacrament is a grace of consolation, peace, and encouragement to overcome the difficulties inherent in serious illness or the frailty of old age. This grace is a gift of the Holy Spirit that renews trust and faith in God and strengthens one against the temptations of the evil one, especially against the temptation to despair and anxiety in the face of death.

This assistance from the Lord, through the power of His Spirit, is intended to lead the sick person to healing of the soul, but also to healing of the body, if such is God’s will. Furthermore, «if he has committed sins, they will be forgiven» (Jas 5:15).

Fresco unción de los enfermos

Through the grace of this sacrament, the sick receives the strength and the gift to unite more intimately with the Passion of Christ. Suffering, a consequence of original sin, takes on new meaning; it becomes a sharing in the work of Jesus.

In summary: the union of the sick person with the Passion of Christ, for their own good and that of the entire Church. Comfort, peace, and courage to bear the sufferings of illness or old age in a Christian manner. Forgiveness of sins if the sick person has been unable to obtain it through the sacrament of Penance. Restoration of physical health, if it serves spiritual well-being. And preparation for the passage into eternal life.

Bibliography

Jesus' Attitudes Toward Human Suffering

On a social level, we can do a great deal in this area by fighting against the "throwaway culture" that marginalizes so many children and young people, the sick, people with disabilities, the elderly, and those on the margins of society. In this way, we can contribute—in our daily lives and in our individual circumstances—to demonstrating and defending the "infinite dignity" of every human being.

Whoever looks to Christ and lives with Him walks with Him and shares in His attitudes. In a Address to the Plenary Assembly of the Pontifical Biblical Commission (April 11, 2024), Peter’s successor, Pope Francis, urged us to emulate Jesus’ attitudes, specifically in the face of illness and human suffering.

«We all falter under the weight of these experiences, and we must help one another get through them by living them ‘in relationship,’, without turning inward and without the legitimate rebellion turning into isolation, abandonment, or despair".

From the experience of the wise and of various cultures, we know that pain and illness—especially when viewed in the light of faith—can become decisive factors in a path to maturity; for suffering, among other things, allows us to distinguish what is essential from what is not.

Pope Francis maintained that it is above all the Jesus' example He shows us the way—the attitude we must adopt in the face of illness and suffering, both our own and that of others—and helps us translate that into meaningful actions: «He urges us to care for those who are ill, with the determination to overcome their illness; at the same time, he gently invites us to unite our sufferings to his saving offering, like a seed that bears fruit.». To care for and try to overcome, to unite, and to accept.

Indeed, ever since the beginning of his pontificate on March 19, 2013, he has been teaching—including when he cited the example of Saint Joseph—about the Christian and human duty to protect and serve, to be close to and care for others, especially those who reach out to us or whom we can reach, to alleviate their needs (cf. also the message for the World Day of Peace, January 1, 2021, on «the culture of care as a path to peace»).

Pope Francis noted that our vision of faith can lead us to face suffering with two crucial attitudes: compassion and inclusion.

Compassion in Action

Compassion It's not a cheap, fleeting feeling, without commitments or consequences, or with mere words.

Benedict XVI had already observed that «the greatness of humanity is determined essentially by its relationship to suffering and to those who suffer. This is true for both the individual and society. A society that fails to accept those who suffer and is unable, through compassion, to help ensure that suffering is shared and borne even inwardly is a cruel and inhuman society» (enc. Spe salvi, 38).

Francis takes a similar line in the same address to the Pontifical Biblical Commission, emphasizing Jesus’ very compassion:

«Compassion indicates the a recurring and defining aspect of the Lord's attitude toward the vulnerable and those in need whom he encounters. Seeing the faces of so many people—sheep without a shepherd who are struggling to find their way in life (cf. Mk 6:34)—Jesus is moved. He has compassion on the hungry and exhausted crowd (cf. Mk 8:2) and tirelessly welcomes the sick (cf. Mk 1:32), whose pleas he hears: think of the blind men who plead with him (cf. Mt 20:34) and the many sick people who ask to be healed (cf. Lk 17:11–19); he feels ‘great compassion’—as the Gospel says—for the widow who accompanies her only son to the grave (cf. Lk 7:13).

Great compassion. This compassion manifests itself as closeness and leads Jesus to identify with those who suffer: ‘’I was sick, and you came to visit me» (Mt 25:36).”.

Let's take a closer look: Jesus is moved, he feels compassion, and he draws near until he identifies with the one who is suffering. What does this attitude of Jesus reveal to us? The mode to get closer Jesus to pain: not primarily with «explanations»—which we tend to resort to— or with empty words of encouragement and consolation, or with platitudes or a “recipe book” of feelings, as is sometimes seen in the stories of Sacred Scripture—such as in the case of Job’s friends, who attempt to theorize about suffering by linking it to divine punishment.

«Jesus‘ response is vital; it is made up of ’compassion that takes on‘—and in taking on, it saves human beings and transfigures their pain. Christ has transformed our pain by making it his own to the very end: by living it, suffering it, and offering it as a gift of love. He did not offer easy answers to our ’whys,‘ but on the cross he made our great ’why» his own (cf. Mk 15:34).”.

Thus, as Francis points out, by taking Sacred Scripture to heart, we can purify ourselves of certain mistaken attitudes and learn to follow the path shown by Jesus: «Touching Human Suffering with our own hands, with humility, gentleness, and serenity, to offer—in the name of God made flesh—the comfort of concrete, saving support. Touch it with your hand—not just in theory». The Pope is clear and direct.".

Jesús curando a un ciego. Fuente: Wikipedia

Inclusion Through Solidarity

Although it is not a biblical word, the term inclusion, Francisco points out, this clearly expresses a striking feature of Jesus’ style: seeking out the sinner, the lost, the marginalized, and the stigmatized, so that they may be welcomed in the Father's house and cured completely—in body, soul, and spirit (for example, the prodigal son or the lepers). Furthermore, Jesus desires share He entrusted that mission and attitude of consolation to the disciples: He commanded them to care for the sick and bless them in His name (cf. Mt 10:8; Lk 10:9; Lk 4:18–19).

«That is why, through the experience of suffering and illness, We, as the Church, are called to walk alongside everyone, in Christian and human solidarity, creating—in the name of our shared fragility—opportunities for dialogue and hope». A clear example is the parable of the Good Samaritan, which shows «what kinds of initiatives can rebuild a community through men and women who make the fragility of others their own, who do not allow a society of exclusion to take root, but who become neighbors and lift up and restore those who have fallen, so that the common good may prevail» (enc. Fratelli tutti, No. 67).

Speaking specifically to Bible scholars, the Pope identifies a key principle: «The Word of God is a powerful antidote to all forms of closed-mindedness, abstraction, and the ideologization of faith: read in the spirit in which it was written, stirs up passion For God's sake and for man's sake, inspires charity and rekindles apostolic zeal». And that is why the Church has a constant need to drink—and to give others to drink—from the springs of the Word.".

When interacting with people with disabilities

We can see those very same attitudes of Jesus—compassion, care, and inclusion—which we must make our own, in his encounters with people with disabilities, as the Pope taught that same day in his Address to the Academy of Social Sciences (April 11, 2024).

Jesus get in touch with them (it neither ignores nor denies them, nor marginalizes nor dismisses them); also changes the meaning of his life experience, with «an invitation to knit” a unique relationship with God to do to bloom again »to people," as we see in the case of the blind man Bartimaeus (cf. Mk 10:46–52).

Pope Bergoglio laments that today’s culture of discarding and waste easily leads these people to view their own existence as a burden on themselves and their loved ones. And so this mindset opens the door to a culture of death, abortion, and euthanasia.

That is why, as Peter’s successor suggests, «fighting against the throwaway culture means promote a culture of inclusion –they must be united–, to create and strengthen the bonds of belonging »to society,« working—especially in the poorest countries—"toward greater social justice »and for removing the various barriers that prevent so many people from enjoying their fundamental rights and freedoms." The results of these efforts are most visible in the most economically developed countries.

He believes that this culture of comprehensive inclusion is best promoted «when people with disabilities are not passive recipients, but rather participate in social life as agents of change». That is why he argues that «subsidiarity and participation are the two pillars of effective inclusion. And in this light, the importance of the associations and movements »of people with disabilities who promote social participation.".

Three quotes from Pope Leo XIV during his visit to Gran Canaria

During his visit to migrant reception facilities, held at the port of Arguineguín (Gran Canaria), Pope Leo XIV reflected on the suffering of those who are forced to leave their homes because of poverty, violence, war, or exploitation. These words reflect their call to recognize the dignity of every person and not to remain indifferent to human suffering.

1. «As you can see, I am wearing a ring called the «Fisherman’s Ring.» Its very name takes us to the Sea of Galilee, where Christ called Peter and said to him, «From now on you will be a fisher of men» (Luke 5:10). The Church has interpreted that verse as a symbol of its mission. But here and in places like El Hierro, that command takes on a literal and painful significance. That island—small in size but great in humanity—has seen the arrival of thousands of people torn from their homelands and entrusted to the fragility of a cayuco. Here there are people rescued from the sea and lifeless bodies recovered from the waters.

That is why the Successor of Peter cannot turn a blind eye to these docks. The Church cannot turn a blind eye to these waters or to any place where hunger, thirst, violence, fear, or exile continue to wound human dignity. The disciples of Jesus cannot regard as someone else’s the cry of those who cry out in the night.».

2. «Dear Blessing, even though you’re not here today, your voice is. Thank you for sharing your story with us. Your name means ‘blessing,’ and it reminds us that every human life is a blessing from God. No one can buy, sell, use, or discard it, because the image and likeness of the Creator shines forth in every person (cf. Gen 1:27). You have told us that you left your country not because you wanted to, but because you had no other choice. In your words, we hear the tragedy of so many people forced to leave because poverty, war, threats, or exploitation have closed off all their paths.

»I hope this message reaches you and the many women who are victims of trafficking and exploitation: even if others have put a price on your body, God has never stopped seeing you as someone of immeasurable value.".

3. «This tragedy must prompt a search of conscience: for the nations of origin, which must create conditions of peace, justice, and development; for the transit nations, called upon to protect the vulnerable and not leave them in the hands of criminal networks; for Europe, which cannot proclaim human dignity while growing accustomed to the Mediterranean and the Atlantic becoming graveyards without headstones; for the international community, called to engage in effective and persevering cooperation.».

Mr. Ramiro Pellitero Iglesias, professor emeritus of Pastoral Theology at the School of Theology at the University of Navarra.

Published in Church and new evangelization.

Holy Mary, Queen: the Virgin, our Mother and Mother of the King of kings

Mary was a simple young woman from Nazareth, far removed from the great centers of power of her time. Yet God set His sights on her to entrust her with an extraordinary mission: to be the Mother of His Son, Saint Mary the Queen.

The Gospel of Saint Luke takes us right to that moment. The angel Gabriel appears before Mary and announces to her that she will conceive Jesus, who «will be called the Son of the Most High» and whose Kingdom will have no end. Mary, even without fully understanding what will happen, responds with complete trust in God: «Behold, I am the handmaid of the Lord; let it be done to me according to your word.».

That young woman who presents herself as a slave is the very one whom the Church regards and venerates as Queen of the Universe, of Heaven, and, of course, of the World.

Why Is the Virgin Mary the Queen?

The answer is closely tied to Jesus Christ. Mary is Queen because she is the Mother of Jesus, King of the Universe.

The feast of St. Mary, Queen, was established by Pope Pius XII in 1954 to venerate the Virgin Mary as Queen, in the same way that the Church recognizes her Son as Christ the King.

Mary’s divine motherhood is, therefore, at the root of this dignity. As St. Josemaría explained, the graces and privileges with which God chose to adorn her also stem from this: she was conceived without sin, is full of grace, and was assumed body and soul into Heaven and crowned Queen of all creation.

But to understand what it really means to call Queen of the Virgin Mary, we must move away from our usual idea of royalty.

A Queen Who Serves

When we think of a king or a queen, we may imagine power, wealth, or privileges. The kingship of Christ and Mary follows a completely different logic.

The source recalls a teaching from Benedict XVI: Jesus' kingship is interwoven with humility, service, and love. From a Christian perspective, being a king means, above all, serving, helping, and loving. And we find that same logic in Mary.

Her power is not directed toward herself. Mary places it at the service of her children. That is why Christians can turn to her not only as Queen, but also as Mother. These two titles, far from contradicting each other, explain the unique relationship between the Virgin Mary and each Christian.

St. Josemaría urged us to live this with deep filial trust: «Be filled with confidence: we have as our Mother the Mother of God, the Blessed Virgin Mary, Queen of Heaven and of the World» (Forge, 273).

Coronación de Santa María Reina, Velazquez
The Coronation of Saint Mary the Queen, by Velázquez.

Mary, Queen Who Intercedes for Her Children

Recognizing Mary as Queen also leads us to trust in her intercession. The Gospel shows how the Virgin Mary always leads us to her Son.

St. Josemaría recalled the story of the wedding at Cana; when the newlyweds were in need, Mary intervened, and Christ performed the miracle. As a result, the disciples came to believe in Him.

Mary does not take the place of Christ: brings us closer to Him. This certainty allows us to turn to her in times of difficulty, when our faith wavers, or even when we lack the words to pray. St. Josemaría advised us to invoke her with simplicity and trust, asking for her intercession so that we might once again experience God’s closeness.

«Be filled with confidence: our Mother is the Mother of God, the Blessed Virgin Mary, Queen of Heaven and Earth.» (Forge, 273).

Holy Mary, Queen of Peace

Among the titles by which the Church invokes the Virgin Mary, there is one that is particularly significant: Queen of Peace, Queen of Peace.

St. Josemaría recommended turning to her when anxiety takes hold of the heart, but also when facing family, professional, or social difficulties.

Devotion to Saint Mary the Queen thus takes on a very concrete dimension. It is not merely a matter of contemplating Mary crowned in Heaven, but of recognizing her as the Mother to whom we can turn in the ordinary circumstances of our lives.

Mary's humility: «Let it be done to me according to your word»

It is especially beautiful that the Gospel chosen for the feast of Saint Mary, Queen, is the account of the Annunciation. We do not find Mary seated on a throne. We find her in Nazareth, listening to God.

The woman who will be crowned queen introduces herself by saying «servant of the Lord». And that is precisely where we find one of the keys to understanding his greatness.

Mary opens herself to God, trusts in Him, and accepts His plans even when she cannot fully understand them. Her response—«Let it be done to me according to your word»—shows a radical trust that can serve as an example for every Christian.

Her life reminds us that God can reveal Himself in the simplicity and humility of everyday life.

A celebration to honor our Mother

Celebrate St. Mary the Queen, August 22 It is, therefore, much more than simply recalling one of the Virgin's titles.

It means contemplating Mary as the Mother of Christ and our Mother; as a Queen who serves, loves, and intercedes; and as an example of a life entirely open to God’s will.

St. Josemaría invited us to take part in this feast with the trust of a child: «It is only right that the Father, the Son, and the Holy Spirit should crown the Virgin as Queen and Lady of all creation. —Take advantage of that power! And, with a child’s boldness, join in that heavenly feast. —I crown the Mother of God and my own Mother with my purified miseries, for I have neither precious stones nor virtues. »Take heart!” (Forging, 285).

This August 22nd, we can take that invitation to heart and turn to Mary with confidence, presenting our needs, our joys, and also our difficulties to her. Because the Queen of Heaven is, first and foremost, our Mother.

John Paul II on Mary during a general audience

«Popular devotion invokes Mary as Queen. The Second Vatican Council, after recalling the Assumption of the Virgin “body and soul into the glory of heaven," explains that she was “raised by the Lord as Queen of the universe, to be conformed more fully to her Son, the Lord of lords (cf. Ap "19, 16) and the conqueror of sin and death" (Lumen gentium , 59).».

Thus, Christians look with confidence to Mary, the Queen, and this not only does not diminish but, on the contrary, enhances their filial trust in her who is Mother in the order of grace.

«Moreover, the intercession of Mary, Queen of Heaven, on behalf of humanity can be fully effective precisely by virtue of her glorious state following the Assumption. This is highlighted very well by Saint Germanus of Constantinople, who believes that this state ensures Mary’s intimate relationship with her Son and makes her intercession on our behalf possible.”.

Addressing Mary, he adds: Christ wanted “to be, so to speak, close to your lips and your heart; in this way, He fulfills all the desires you express to Him when you suffer for your children, and He does, through His divine power, everything you ask of Him" ( Homily »1).".

«We can conclude that the Assumption not only fosters Mary’s full communion with Christ, but also with each one of us: she is at our side, because her glorious state allows her to accompany us on our daily earthly journey. We also read in St. Germanus: “You dwell spiritually with us, and the greatness of your care for us manifests your communion of life with us" ( Homily 1).

»Rather than creating distance between us and the Virgin, Mary’s glorious state fosters a constant and caring closeness. She knows everything that happens in our lives, and she sustains us with motherly love through life’s trials.". John Paul II, address at the general audience on July 23, 1997.

From the Holy Rosary of St. Josemaría

«You are all beautiful, and there is no blemish in you. —You are a locked garden, my sister, my bride, a locked garden, a sealed fountain.—” Come: you will be crowned. —Come: you will be crowned (Ct 4, 7, 12, and 8).

If you and I had had the power, we would have made her Queen and Lady of all creation as well.

A great sign appeared in the sky: a woman with a crown of twelve stars on her head. —Clothed with the sun. —The moon at her feet ( Ap 12:1). Mary, the spotless Virgin, made amends for Eve’s fall: and with her immaculate foot, she has crushed the head of the infernal dragon. Daughter of God, Mother of God, Bride of God.

The Father, the Son, and the Holy Spirit crown her as Empress of the Universe.

»And the angels pay homage to him as vassals... and the patriarchs and the prophets and the apostles... and the martyrs and the confessors and the virgins and all the saints... and all the sinners and you and me" (St. Josemaría. Holy Rosary, 5th Glorious Mystery).

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Liturgical Formation: Learning to Experience the Mass as an Encounter with Christ

Many Catholics attend Mass every Sunday, but few have ever wondered what each gesture, each moment of silence, or each word really means. Understanding them is not a luxury reserved for priests or specialists with liturgical training.

The The purpose of the Catholic liturgy, whose center is the celebration of the sacraments and especially the Eucharist, is the communion of Christians with the body and blood of Christ.. It is the encounter of each one and of the Christian community as one body and one family, with the Lord.

Encountering Christ in the liturgy

The liturgy, the Pope notes, ensures that we can encounter Jesus Christ in the “here and now” of our lives, so that all our activities—our work, our family relationships, our efforts to improve society, and our efforts to help those in need—may be transformed into divine light and strength.

This is what Christ intended at the Last Supper. This is the meaning of his words: «Do this in remembrance of me.» Since then, he has been waiting for us at the Eucharist. Y the Church's evangelizing mission is nothing other than the call to the encounter that God desires with all the people of the world., a journey that begins with Baptism.

The objectives of this document are progressively stated on several occasions: "With this letter I would simply like to invite the whole Church to rediscover, guard and live the truth and strength of the Christian celebration." (No. 16); «to rediscover each day the beauty of the truth of Christian celebration» (before n. 20);

«…to rekindle a sense of wonder at the beauty of the truth of the Christian celebration; recalling the need for authentic liturgical formation and recognizing the importance of an art of celebration that it be at the service of the truth of the paschal mystery and of the participation of all the baptized, each one with the specificity of his or her vocation". (n. 62). Apostolic Letter Desiderio desideravi (June 29, 2022), by Pope Francis.

Lack of knowledge of the liturgy

One of the greatest risks to the Christian life is approaching the liturgy superficially, as a set of rituals repeated without understanding their true meaning. Another risk is thinking that faith depends solely on personal experience or human effort, forgetting that salvation is, above all, a free gift from God.

The liturgy reminds us precisely of that truth. In every celebration, we do not act in isolation, but as members of the Church gathered around Christ. Through the Word of God and the sacraments, the Lord comes to meet us and communicates his grace to us.

That is why fully participating in the liturgy is not just a matter of gaining a better understanding of the rites, but of allowing ourselves to be transformed by God’s action. Holiness does not come solely from our own efforts, but from our free response to the grace we receive in every celebration.

The beauty of the liturgy arises from an encounter with Christ

The liturgy occupies a central place in the life of the Church because it is the moment when Christ continues to act and make himself present through the Word, the sacraments, and the community gathered to celebrate the faith. In every Eucharist, we participate in the Paschal Mystery of his death and resurrection, the source of Christian life.

For this reason, caring for the liturgical celebration goes far beyond simply observing certain rites or ensuring that everything goes smoothly. The true beauty of the liturgy does not depend solely on the solemnity of the gestures or the quality of the music, but on the awareness with which the faithful participate in the mystery they are celebrating.

A solid liturgical formation helps us precisely to discover that deeper meaning. It teaches us to understand the signs, the silences, the words, and the liturgical seasons, so that we may experience each celebration as a genuine encounter with Christ and not merely as a custom.

The Second Vatican Council sought to restore the liturgy to its rightful place in the life of the Church, recalling that in the liturgy God takes the initiative and comes to meet his people. As St. Paul VI affirmed, the liturgy is «the primary source of divine life that is communicated to us», and it is a true school of spiritual life.

Formación litúrgica

The Liturgy, the Heart of the Church's Life

The liturgy is neither a private act nor an exclusively personal experience. Each celebration gathers the people of God around Christ and makes the communion of the Church visible. That is why the Second Vatican Council defines it as «the summit toward which the Church's mission is directed and, at the same time, the source from which all its strength flows» (Sacrosanctum concilium, 10).

When we participate in the Eucharist or any other sacrament, we do not live our faith in isolation. We are part of a community united by the same baptism and called to walk together toward God.

This communal dimension helps us move beyond an individualistic view of faith. The liturgy reminds us that we are members of the same Body and that Christ acts in the midst of his Church, nourishing our spiritual life and strengthening the communion among all the faithful.

That is why a good liturgical formation not only enables us to better understand the signs and rites, but also to discover that each celebration unites us with the whole Church and sends us forth to live the Gospel in our daily lives.

Training to Experience the Liturgy

Liturgical formation is not merely about learning the meaning of the rites or gaining a better understanding of the texts of the Mass. Its true purpose is to help us discover that, in every celebration, it is Christ who acts and gathers the whole Church around Him.

Therefore, preparing for the liturgy involves learning about the meaning of the sacraments, understanding the significance of the gestures, words, and liturgical seasons, and cultivating a life of prayer that enables one to participate consciously and actively in each celebration.

At the same time, the liturgy itself shapes us. Every Eucharist, every sacrament, and every celebration of the liturgical year strengthens our faith and helps us to model our lives on Christ. It is not merely a matter of participating in rituals, but of allowing grace to transform the way we think, love, and serve others.

Liturgical signs play a fundamental role on this journey. Silence prepares the heart to listen to God; the proclamation of the Word enlightens the believer’s life; and bodily gestures—such as standing, sitting, responding, or kneeling—simply express the faith of the entire community. These signs are not mere customs, but a language that helps us live out the mystery we celebrate.

The family, the parish, and catechesis play a decisive role in passing on this language from childhood onward. Learning to make the sign of the cross, attending Sunday Mass, or discovering the meaning of the liturgical year are simple steps that help us grow in the Christian life and participate more deeply in the Church’s liturgy.

The Role of Priests in Liturgical Formation

Priests play a vital role in helping the faithful experience the liturgy more deeply. Their task is not only to preside over the celebrations, but also to guide the community so that it may understand and participate fully in the mystery being celebrated.

Celebrating the liturgy well means doing so in fidelity to the Church, paying attention to every gesture, every word, and every sign, without turning the celebration into a routine or an expression of self-aggrandizement. When the liturgy is experienced with simplicity, beauty, and reverence, it facilitates an encounter with Christ.

This way of celebrating stems, above all, from the priest’s spiritual life. Prayer, a personal relationship with God, and a solid liturgical formation help him to carry out his ministry with humility and to always place Christ at the center of the celebration.

For this reason, liturgical formation plays an essential role in the preparation of future priests. Understanding the profound meaning of the liturgy and learning to celebrate it faithfully and with love will enable them, in the future, to guide Christian communities and help many of the faithful to participate in the sacraments in an increasingly conscious and fruitful way.

Further Reading

This article compiles and adapts the Church’s main teachings on liturgical formation, drawing particularly on the reflections of Romano Guardini, whose work had a profound impact on the liturgical renewal of the 20th century, as well as on the Church’s recent teaching.

Among the main references are:

This article is based on the work of Ramiro Pellitero Iglesias, professor of Pastoral Theology at the Faculty of Theology of the University of Navarra, and has been adapted and updated for readers of the CARF Foundation.

St. Maximilian Kolbe: The Priest Who Gave His Life at Auschwitz

There are lives that seem destined to show that the Gospel can be lived out to the very end. The life of St. Maximilian Maria Kolbe It is one of them.

A Conventual Franciscan priest, a great apostle of the Virgin Mary, a missionary, a journalist, and a martyr of charity, he went down in history for voluntarily offering his life to save that of another prisoner at the concentration camp in Auschwitz during the World War II. His act remains one of the greatest examples of Christian love in the 20th century.

But to reduce his legacy solely to that final heroic act would be to focus on only a small part of an extraordinary life.

Who was Saint Maximilian Kolbe?

Saint Maximilian Maria Kolbe was born on January 8, 1894 in Zduńska Wola (Poland) under the name of Raimundo Kolbe. From childhood, he stood out for his deep religious sensibility.

A deeply rooted tradition in his life tells that, while still a boy, he had a spiritual experience in which the Virgin Mary showed him two crowns: one white, a symbol of purity, and the other red, a symbol of martyrdom. When asked which one he would choose, he replied: «Both». Years later, that response would take on a prophetic meaning.

He joined the Order of Friars Minor Conventual and took the name of Maximiliano María, reflecting his deep devotion to the Virgin Mary.

A Devotee of the Immaculate Conception

To speak of St. Maximilian Kolbe is to speak of absolute trust in Mary Immaculate.

While studying in Rome, he founded the in 1917 Militia of the Immaculate, an evangelization movement whose goal was to bring all people closer to Christ through the Virgin Mary. For him, Mary was never the end goal, but rather the surest path to encountering Jesus Christ.

His spirituality was deeply shaped by three convictions:

These ideas shaped his entire ministry.

A pioneer in evangelization through the media

Decades before the internet and social media, St. Maximilian realized that communication would be a crucial tool for spreading the Gospel.

He founded the magazine The Knight of the Immaculate Conception, founded a major Catholic publishing house and converted the convent of Niepokalanów at one of Europe's largest religious publishing centers. From there, he printed hundreds of thousands of copies each month and even used the radio to spread the Christian message.

World War II and Auschwitz

When Germany invaded Poland In 1939, the Niepokalanów convent opened its doors to welcome thousands of refugees, including many Jews.

Maximiliano refused to abandon his community and continued to carry out his priestly ministry until he was arrested by the Nazi authorities in 1941 and deported to the concentration camp at Auschwitz.

There he continued to serve as a priest: he heard confessions, offered comfort, and provided spiritual strength to the other prisoners amid inhumane conditions.

Bloque en el que fallece San Maximiliano Kolbe
The building where Saint Maximilian Kolbe died

A Martyr of Charity

In July 1941, a prisoner managed to escape from Auschwitz. In retaliation, the Nazis selected ten men to be starved to death. One of them burst into tears as he thought of his wife and children.

Then one of the most moving gestures in contemporary history took place. Saint Maximilian stepped forward and asked to take the place of the condemned man. He identified himself as a Catholic priest, and his request was granted.

For two weeks, he kept the other prisoners in the bunker company with prayers, hymns, and words of hope until the August 14, 1941, after receiving a lethal injection.

His sacrifice is an extraordinary embodiment of Jesus’ words: «No one has greater love than this: to lay down one's life for one's friends.» (John 15:13).

Canonization of Saint Maximilian Kolbe

St. Paul VI beatified him in 1971. Later, St. John Paul II He was canonized by the October 10, 1982, proclaiming him martyr of charity, an expression that perfectly sums up the meaning of his entire life: to love to the utmost.

He referred to him as «a saint of our difficult century.» Franciszek Gajowniczek (1901–1995), an army sergeant and member of the Jewish resistance in Poland, repeated until the end of his life that it was thanks to him that he had been spared from becoming one of the victims of the Holocaust.

¿What can St. Maximilian Kolbe teach us today? His message remains highly relevant today.

  1. Holiness is built through small decisions. Before the heroism at Auschwitz, there were years of daily devotion: prayer, study, work, service, and trust in God.
  2. Evangelism requires creativity. Kolbe understood that communication was a prime arena for proclaiming the Gospel. Today, that challenge continues in the digital world.
  3. Mary always leads us to Christ. His deep devotion to Mary was never mere sentimentality, but rather a concrete way of living the Gospel to the fullest.
  4. Love is stronger than hate. In a place where evil seemed to have triumphed, he responded with total devotion. His life shows that Christian love can transform even the darkest situations.

The figure of St. Maximilian Kolbe reminds us of the immense mission of the priesthood: to bring hope where it seems there is none.

His example continues to inspire seminarians, diocesan priests, and religious priests around the world to live out their ministry with dedication, courage, and a deep union with Christ.

In the CARF Foundation We know that the comprehensive formation—human, spiritual, and academic—of future priests is an investment for the entire Church. Well-formed priests can become, like St. Maximilian, instruments of hope for thousands of people, wherever God calls them.

St. Maximilian Kolbe in the encyclical Magnifica humanitas by Louis XIV

The witness of St. Maximilian Kolbe continues to enlighten the Church even today. In his first encyclical, Magnifica humanitas (2026), Pope Leo XIV lists him among the «martyrs of brotherhood and justice», alongside St. Óscar Romero and Blessed Enrique Angelelli. The Pontiff presents these saints as men who, even under inhumane conditions, were able to defend the dignity of every person through the power of the Gospel.

The reference is no coincidence. In a document dedicated to reflecting on human dignity and the challenges of our time, Leo XIV holds up St. Maximilian Kolbe as an example of how the true greatness of the human being lies not in power or technology, but in the capacity to give oneself out of love. His life reminds us that Christian brotherhood reaches its highest expression when we are capable of giving our lives for others, following the example of Christ.

Carta Encíclica de Su Santidad León XIV Magnifica Humanitas
Signature of the encyclical letter of His Holiness Leo XIV, Magnifica Humanitas.

Prayer to Saint Maximilian Kolbe

Saint Maximilian Maria Kolbe,
a faithful priest and martyr of charity,
Teach us to love without limit,
to place our complete trust in the Virgin Mary
and to dedicate our lives to serving others.
That, following your example,
Let us learn to respond to evil with good
and proclaim Christ with courage.
Amen.

Prayer 1 for Receiving a Favor

O Lord Jesus Christ, who said, "No one has greater love than this: to lay down one’s life for one’s friends," through the intercession of Saint Maximilian Kolbe, whose life is an illustration of that love, we implore you to grant our petitions...

(Submit your request here)

Through the Militia of the Immaculate, which Maximilian founded, he spread a fervent devotion to Our Lady throughout the world. He gave his life for a complete stranger and loved his persecutors, thereby setting an example of selfless love for all people—a love inspired by a true devotion to Mary.

Grant us, O Lord Jesus, that we too may give ourselves entirely and without reservation to the love and service of our Queen of Heaven, so that we may better love and serve our neighbor in imitation of your humble servant, Saint Maximilian. Amen.

Pray three Hail Marys and one Glory Be.
__________

Prayer 2 for Receiving a Favor

Oh, Saint Maximilian Mary! Faithful follower of the Little Poor Man of Assisi,
You who, inspired by the love of God, spent your life in the diligent practice of heroic virtues and in the holy works of the apostolate, turn your gaze upon us, your devotees, who place our trust in your intercession.

You, who, radiant with the light of the Immaculate Virgin, drew countless souls to the ideals of holiness, calling them to every form of apostolate for the triumph of good and the spread of the Kingdom of God, obtain for us the light and strength to do good by drawing many souls to the love of Christ.

You, who—in perfect imitation of the divine Savior—have attained such a high degree of charity that you offer, as a sublime testimony of love,
You gave your life to save that of a brother in prison; intercede before the Lord for the grace we confidently ask of you:

(Submit your request here)

And, inspired by the same zeal for charity, may we too, through faith and good works, bear witness to Christ before our brothers and sisters, so that, together with you, we may attain the beatific vision of God
in the light of eternal glory. Amen.

St. Ignatius of Loyola: The Saint Who Taught Us How to Discern the Voice of God

On July 31, the Church celebrates St. Ignatius of Loyola, founder of the Society of Jesus and one of the great masters of the spiritual life. His legacy goes far beyond the creation of a religious order: he left the Church a method for learning to discover God’s will in the midst of daily life.

In a world full of noise, difficult decisions, and uncertainty, Ignatian discernment remains a path to inner freedom. It is not a method for predicting the future or a technique for solving problems, but rather a path of prayer that helps us recognize how God acts in each person’s heart.

Who was Saint Ignatius of Loyola?

St. Ignatius of Loyola was born in 1491 in Loyola. During his youth, he dreamed of military glory and life at court. Everything changed in 1521, when a cannonball seriously wounded him during the defense of Pamplona.

His long convalescence marked a turning point in his life. With no chivalric novels to entertain him, he began reading the life of Christ and some biographies of the saints that happened to fall into his hands. Those readings sparked a crucial question in him: Why did some thoughts leave him with a deep sense of joy, while others brought only fleeting satisfaction?

Without realizing it, I was embarking on the path that would give rise to the spiritual discernment I would later express in the Spiritual Exercises.

What is discernment according to St. Ignatius?

The word «discernment» may seem complex, but St. Ignatius understood it in a very concrete way: learning to distinguish between the inner movements that draw us closer to God and those that lead us away from Him.

During his recovery, he discovered that imagining military exploits gave him only fleeting satisfaction, whereas contemplating the life of Christ or the example of the saints left him with a lasting peace. That experience became the starting point for all his spiritual teaching.

Years later, Pope Francis recounted this very episode to illustrate how Ignatius learned to distinguish between fleeting joy and authentic consolation, which endures and directs one’s entire life toward God.

Audiencia general del papa Francisco en la Plaza de San Pedrod
Pope Francis's General Audience in St. Peter's Square.

Consolation and desolation: two key aspects of Ignatian spirituality

One of St. Ignatius’s best-known teachings is the distinction between spiritual consolation and desolation. Consolation is not simply a matter of feeling good. It is an inner experience that strengthens faith, increases hope, inspires us to love more deeply, and draws us closer to God even in the midst of difficulties.

Desolation, on the other hand, manifests itself as inner darkness, discouragement, loss of hope, or a drift away from prayer. Saint Ignatius observed that both states are part of the spiritual journey. The important thing is not to avoid them, but to learn to recognize them so that we can make free choices oriented toward the good.

Spiritual Exercises: A School for Discovering God's Will

The best-known fruits of St. Ignatius's experience are the Spiritual Exercises, a work that for nearly five centuries has helped millions of people deepen their relationship with Christ. It is not simply a book to read. It is a journey of prayer, silence, self-examination, and contemplation of the Gospel that seeks to order one’s life according to God’s will.

The ultimate goal is to learn to respond freely to the question that every Christian asks himself or herself at some point: «Lord, what do you want from me?».

Discernment and Vocation

Every vocation arises from a call from God, but it also requires a heart willing to listen. That is why discernment plays an essential role in the formation of those who feel called to the priesthood, to consecrated life, to marriage, or to any form of Christian commitment.

Listening to God’s voice requires silence, prayer, spiritual guidance, and a solid foundation that enables us to distinguish between our own desires, external pressures, and the work of the Holy Spirit.

St. Ignatius understood that major decisions cannot be made solely on the basis of the emotion of the moment. They require an inner freedom that only God can grant.

A highly relevant lesson for priestly formation

Ignatian spirituality remains particularly valuable for the formation of priests and seminarians. A good pastor must not only know the Church's doctrine. He or she also needs to learn to listen, walk alongside others, and help them discover God's will in their own lives.

That is precisely why human, spiritual, intellectual, and pastoral formation is so important. The Church needs priests who are capable of discerning and of teaching others to discern.

This is also one of the core missions of the CARF Foundation: to work toward ensuring that seminarians, diocesan priests, and religious from around the world receive a comprehensive formation that enables them to better serve the Church and the people God places in their path.

Finding God in All Things

Perhaps the phrase that best sums up the spirituality of St. Ignatius is one of the best-known in the Ignatian tradition: finding God in all things. This does not mean that everything is the same or that any decision automatically leads to God. It means learning to discover God’s presence at work, in the family, in one’s studies, in service to others, and even in the midst of difficulties.

This perspective transforms ordinary life into a place of encounter with Christ and turns each day into a new opportunity to respond to his call.

Iglesia de San Ignacio de Loyola
Church of St. Ignatius of Loyola in Rome.

St. Ignatius Continues to Teach Us How to Listen to God

More than five centuries after his conversion, St. Ignatius of Loyola continues to help millions of Christians make decisions with freedom, peace, and confidence. His legacy reminds us that God continues to speak to the human heart. But to hear His voice, we need silence, prayer, formation, and a sincere desire to seek the truth.

In a society full of distractions and constant haste, Ignatian discernment remains an invitation to pause, look inward, and humbly ask, «Lord, what do you want from me?» It is a question that can change a life. Just as it forever changed the life of that wounded soldier who went on to become one of the Church’s greatest saints.

What is discernment? Words from Pope Francis on discernment.

Dear brothers and sisters:

Today we are beginning a new series of catechesis: we have finished the Catechesis on Old Age, we are now beginning a new series on the topic of discernment.

Discernment is an important process that concerns everyone, because choices are an essential part of life. Discerning decisions. We choose our food, our clothes, a course of study, a job, and a relationship. Through all of these, we shape our life’s journey, and our relationship with God is also made concrete.

In the Gospel, Jesus speaks of discernment using images drawn from everyday life; for example, he describes the fisherman who selects the good fish and discards the bad ones; or the merchant who knows how to identify, among many pearls, the one of greatest value. Or the man who, while plowing a field, finds something that turns out to be a treasure (cf. Mt 13,44-48).

In light of these examples, discernment emerges as an exercise in intelligenceand also of skill and also from will, to take advantage of the right moment: these are the conditions for making a good choice. It takes intelligence, skill, and also determination to make a good choice. 

And there is also a necessary cost for discernment to be effective. To do his job as well as possible, the fisherman takes into account fatigue, long nights at sea, and the discarding of part of the catch, accepting a loss of profit for the sake of those for whom the catch is intended. The pearl merchant does not hesitate to spend everything to buy that pearl; and so does the man who has stumbled upon a treasure. These are unexpected and unforeseen situations in which it is essential to recognize the importance and urgency of a decision that must be made. 

Everyone must make their own decisions; no one else can make them for us. At any given moment, adults—who are free—can ask for advice or think things over, but the decision is their own; you can’t say, «I’ve lost this because my husband, my wife, or my brother decided it»: no! You have to decide for yourself; everyone has to decide for themselves, and that’s why it’s important to know discern: To make good decisions, you have to know how to discern.

The Gospel points to another important aspect of discernment: involves emotions. The one who has found the treasure has no trouble selling everything, so great is his joy (cf. Mt 13,44). 

The term used by the evangelist Matthew It points to a very special joy that no human reality can provide; and in fact, it reappears in very few other passages of the Gospel, all of which refer to an encounter with God. 

It is the joy of the Magi when, after a long and arduous journey, they see the star again (cf. Mt 2:10); it is the joy of the women returning from the empty tomb after hearing the angel’s announcement of the resurrection (cf. Mt 28.8). It is the joy of those who have found the Lord. Making a good decision—the right decision—always leads you to that ultimate joy; perhaps along the way you’ll have to endure a little uncertainty, reflect, and search, but in the end, the right decision will bring you joy.

In the Final Judgment, God will grant us discernment—great discernment. The images of the farmer, the fisherman, and the merchant are examples of what happens in the Kingdom of Heaven, a Kingdom that is revealed in the ordinary actions of life, which require us to take a stand. 

That is why it is so important to know how to discern: major choices can arise from circumstances that at first glance seem minor, but which turn out to be decisive. For example, let’s consider Andrew and John’s first encounter with Jesus, an encounter that arose from a simple question: «Rabbi, where do you live?»—«Come and see» (cf. Jn (1:38–39), says Jesus. A very brief exchange, but it is the beginning of a change that, step by step, will shape his entire life. Years later, the evangelist would continue to recall that encounter that changed him forever; he would also remember the time: «It was about four in the afternoon» (v. 39). It was the moment when time and eternity met in his life. 

And in a good, right decision, God’s will meets our will; the present path meets the eternal one. To make the right decision, after a process of discernment, is to bring about this encounter: the temporal with the eternal.

Therefore: knowledge, experience, affection, and will are some of the essential elements of discernment. Throughout these catechesis sessions, we will explore others that are equally important.

Discernment—as I have said—involves a effort. According to the Bible, the life we are to live is not laid out before us, all wrapped up and ready to go: No! We have to make decisions all the time, based on the realities we face. God invites us to evaluate and choose: He has created us free and wants us to exercise our freedom. Therefore, discernment is arduous.

We've often had this experience: choosing something that seemed good to us, but turned out not to be. Or knowing what was truly best for us and not choosing it. 

Unlike animals, humans can make mistakes; they may choose not to make the right choice. The Bible demonstrates this from its very first pages. God gives man a clear instruction: if you want to live, if you want to enjoy life, remember that you are a creature, that you are not the standard of good and evil, and that the choices you make will have consequences—for you, for others, and for the world (cf. Gn 2:16–17); you can turn the earth into a magnificent garden, or you can turn it into a desert of death. 

A fundamental lesson: it is no coincidence that this is the first dialogue between God and man. The dialogue goes like this: the Lord gives the mission—“You must do this and that”—and man, with every step he takes, must discern what decision to make. Discernment is that reflection of the mind and heart that we must engage in before making a decision.

Discernment is exhausting but essential to life. It requires that I know myself, that I know what is good for me here and now. Above all, it requires a a filial relationship with God. God is our Father, and He never leaves us alone; He is always ready to guide us, encourage us, and welcome us. 

But He never imposes His will. Why? Because He wants to be loved, not feared. And God also wants us to be children, not slaves: free children. And love can only be lived in freedom. 

To learn how to live, we must learn how to love, and to do that, we need to discern: What can I do now, faced with this choice? May it be a sign of greater love, of greater maturity in love. 

Let us ask the Holy Spirit to guide us! Let us call upon Him every day, especially when we have to make decisions. Thank you.

Why Discernment Is Essential in the Formation of a Priest

Pope Francis defined discernment as an act that concerns every person, because every life is marked by decisions that shape one’s own path. It is not merely a matter of choosing between good and evil, but of recognizing, with God’s help, what is the most faithful response to the call He addresses to each of us. Discernment is, ultimately, learning to interpret one’s own life in the light of the Holy Spirit.

This ability is especially important in the formation of a priest. Before accompanying others on their journey of faith, the seminarian must learn to listen to God’s voice in his own life. The priestly vocation does not arise from a passing impulse or a personal project, but from the encounter between human freedom and God’s loving initiative. That is why it requires time, prayer, silence, and spiritual guidance to help interpret what is happening in the heart.

Discernment, explains Pope Francis, involves the whole person: memory, intellect, will, and emotions. Knowing oneself is an indispensable prerequisite for recognizing how the Lord acts and for preventing noise, haste, or one’s own interests from obscuring His voice.

In this process, prayer plays an irreplaceable role. It is not merely a moment of personal reflection, but the space where the future priest cultivates a friendship with Christ. The deeper that friendship is, the easier it becomes to recognize what leads to the Gospel and to distinguish it from what leads away from it. Discernment does not seek automatic answers, but rather an inward gaze capable of discovering God’s presence even in the most ordinary circumstances.

St. Ignatius of Loyola understood this truth from his own experience. He discovered that not all thoughts leave the same mark on the heart: some produce an immediate satisfaction that soon fades, while others generate a deep peace, a lasting joy, and a greater desire to love and serve. Learning to recognize these inner movements remains one of the most valuable teachings of Ignatian spirituality and a fundamental tool for the formation of those who will become pastors of the Church.

That is why the Church places such great importance on the integral formation of seminarians. Excellent academic preparation alone is not enough; it is also necessary to educate the heart so that the priest may freely listen to God’s will and, later on, help others discover it. A pastor who has learned to discern will be able to accompany a young person seeking his vocation, a married couple facing difficulties, or someone who wishes to rediscover his or her faith.

The CARF Foundation’s mission fits precisely within this framework. By supporting the human, spiritual, intellectual, and pastoral formation of seminarians, diocesan priests, and religious from around the world, it helps ensure that the Church has well-prepared pastors who are capable of faithfully proclaiming the Gospel and accompanying each person in discerning God’s call to their lives.