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Discernment of Spidts in Ignatius of Loyola and Teresa of Avila

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Discernment of Spidts in Ignatius of Loyola and Teresa of Avila Discernment of Spidts in Ignatius of Loyola and Teresa of Avila William K. Delahey, S.J. Father Delaney is pre~sently engaged in post-doctoral studies in mathematics and resides at Assumption of The Blessed Virgin Mary Parish; 2640 East Orange Grove Avenue: Pasadena, California 91107. ~ The spiritual life is accompanied by a constant need to distinguish the various influences under which one operates, whether they are of divine, human or evil origin. St. Ignatius Loyola summarizes his own experience of noticing and recognizing the various influences on the spiritual life in the "Rules for the Discernment of Spirits" in his Spiritual Exercises. Although St. Teresa of Avila has no such summary anywhere in her works, she does offer advice on recognizing the action of God, the action of the devil, and one’s own human weakness throughout her writings. In this paper I compare and contrast her advice on the discernment of spirits, especially as contained in the Interior Castle, with Ignatius’ rules for the discernment of spirits. An Overview The overall purpose of the Spiritual Exercises is stated at the beginning of the work: Spiritual exercises have as their purpose the conquest of self and the regu- lation of one’s life in such a way that no decision is made under the influence of any inordinate attachment.~ This is clarified in the First Principle and Foundation: Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul. 598 Discernment of Spirits / 599 The other things on the face of the earth are created for man to help him in attaining the end for which he is created. Hence, man is to make use of them in as far as they help him in the attainment of his end, and he must rid himself of them in as far as they prove a hindrance to him. Therefore, we must make ourselves indifferent to all created things, as far as we are allowed free choice and are not under any prohibition. Con- sequently, as far aswe are concerned, we should not prefer health to sick- ness, riches to poverty, honor to dishonor, a long life to a short life. The same holds for all other things. Our one desire and choice should be what is more conducive to the end for which we are created.2 Jules Toner expresses it this way: "The overall goal is the removal of obstacles in us to the one certain expression of love for God, our seeking sincerely to find and do his will .... ,,3 Ignatius is primarily concerned with activities common to the active night of the senses. His focus is on helping the human subject free himself as much as possible from all inordinate attachments which hinder his walking in the way of the Lord. St. Teresa has a different purpose in her writing: "Few tasks which I have been commanded to undertake by obedience have been so difficult as this present one of writing about matters relating to prayer ...."~ As Peers notes: The figure [of the castle] is used to describe the whole course of the mystical life--the soul’s progress from the First Mansion to the Seventh and its trans- formation from an imperfect and sinful creature into the Bride of the Spiritual Marriage.5 She intended it for the instruction of her own daughters and of all other souls who, either in her own day or later, might have the ambition to pene- trate either the outer or the inner mansions.6 Hence, the purpose of Teresa’s work is to give a description of progress in the life of prayer from the earliest stages to its highest reaches in the hope that it would be of service to others. It is a guide for her nuns through- out their entire lives. The Interior Castle is no outline for a retreat, as are Ignatius’ Spiritual Exercises, but a descriptive work focusing on both passive and active experie~nces in prayer and purification. Teresa’s focus, then, is passive, while Ignatius’ is more active. In all, Teresa touches a broader spectrum of the spiritual life, especially "the work done by the Lord in the soul--I mean the supernatural work.’’7 Her special contribution lies in the higher mystical experiences, especially in the Sixth Mansion, which is the longest section of the book. 600 / Review for Religious, July--August, 1987 The Discernment of Spirits Ignatius describes his rules as rules for un~lerstanding to some extent the different movements produced in the soul, and for recognizing those that are good, to admit them, and those that are bad, to reject them.~ Hence ’these rules focus on individual movements within the soul, to help one notice them, recognize them for what they are, and respond rightly to them. It is also of interest that Ignatius did not expedt his rules to lead automatically to the correct discernment. The "to some extent" makes their tent~tiv~ and incomplete character clear. Teresa’s purpose in giving her advice is not so precisely defined. All her advice shows the basic intent of facilitating growth in prayer, and in the spiritual life. Some of her advice is directly intended to facilitate growth in receptivity in prayer, either by alleviating unnecessary concerns about deception or by clarifying experiences in prayer. Other advice is given to identify general growth in holiness (which Teresa expects to accompany genuine growth in prayer). Finally, Teresa gives advice which directly facili- tates growth in self-knowledge. Here, again, Teresa’s interests and perspec- tives are much broader than Ignatius’. Concerns "Discernment of spirits" can concern many things, but not everything. Ignatius’ rules are not concerned with ¯ . howto discern between true and false prophets..., [how the] true dis- ~iple can be discerned .... discerning between the commands of God and mere human traditions.. ¯,discerning authentic from inauthentic beliefs and doctrines .... [or discerning] whether or not someone is diabolically oppressed or possessed .... Neither is he giving any way of discerning whether a person’s heart is good or evil, or whether a person is a true disciple of Christ¯ Such discernment is presupposed by what he says, and Ignatius is telling us how to interpret the experiences of those whose hearts are set on God and those who are going from bad to worse (:Rules l:l and 2). Ignatius’ rules are concerned with inner, private events, the movements in the individual discerner’s own mind and heart prior to even his own overt acts which flow from these inner movements, whether spontaneously or subject to the agent’s free choice.9 Teresa’s concerns are far broader. She is very much concerned with whether a person’s ~heart is good or evil. That is perhaps her greatest concern. Hence she is very interested in distinguishing the true prophet from the false. Although she is also concerned with interpreting individual spiritual experiences, this is less central for her. It is one important aspect among Discernment of Spirits / 60"1 others. Hence we expect to see advice in the Interior Castle reflecting broader concerns, in addition to advice similar to what Ignatius gives in the Spiritual Exercises. Particular Rules Ignatius proposes two basic rules for the discernment of spirits, based on whether the individual is wedded to sin, or is earnestly seeking to follow God: 1. In the case of those who go from one mortal sin to another, the enemy is ordinarily accustomed to propose apparent pleasures. He fills their imagi- nation with sensual delights and gratifications, the more readily to keep them in their vices and increase the number of their sins. With such persons the good spirit uses a method which is the reverse of the above. Making use of the light of reason, he will rouse the sting of conscience and fill them with remorse. 2. In the case of those who go on earnestly striving to cleanse their" souls from sin and who seek to rise in the service of God 6ur Lord to greater perfection, the method pursued is the opposite of that mentioned in the first rule. Then it is characteristic of the evil spirit to harass with anxiety, to afflict with sadness, to raise obstacles backed by fallacious reasonings that disturb the soul. Thus he seeks to prevent the soul from advancing. It is characteristic of the good spirit, however, to give courage and strength, consolations, tears, inspirations, and peace. This he does by making all easy, by removing all obstacles so .that the soul goes forward in doing good.~° When compared to Teresa’s Interior Castle, these two types would~be persons who remain in the courtyard before the mansion (going from mortal sin to mortal sin) and those in the Third (and higher) Mansions (advancing from good to better).t~ In Teresa we see a simplification in Ignatius’-work. Not all souls fall into one of these two categories. Those in the first or second mansion are sometimes falling into sin, perhaps serious sin, and sometimes turning toward the Lord.~2 For them, the situation will be more confusing, since they experience both states of soul, changing back and forth from one to the other. Hence, both types of temptations should be characteristic for them. Even more advanced souls may occasionally have to struggle with temptations toward pleasures, especially toward "spiritual pleasures." Teresa mentions a temptation similar to the second mentioned above in the First Mansion. ¯ . so long as we are buried" in the wretchedness o~" our earthly nature these streams of ours will never disengage themselves from the slough 602 / Review for Religious, July--August, 1987 of cowardice, pusillanimity and fear ...
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