Tag Archives: Discernment

Navigating the Interior Life

Navigating the Interior Life: Spiritual Direction and the Journey to God

by Daniel Burke (2012) with Fr. John Bartunek, LC, STL

This book has the same basic objective as Fr. Thomas Dubay’s Seeking Spiritual Direction, but it’s much shorter and addresses some topics not covered by Dubay, such as whether you should pay for spiritual direction.

It also advises the reader about preparing for sessions with your director. There is a questionnaire designed to help you identify your “root sin”, which is primarily what holds you back from progress. Finally, there is also a section on how to develop what is called a Plan of Life, which is not altogether different than how the monastic orders structure their day between prayer and work,  and which anyone can benefit from.

NOTE: Dan Burke and Fr. Bartunek started and continue to lead a blog with several other contributors (such as Anthony Lilles) on Roman Catholic spirituality called RCSpiritualDirection.com and it can be found along with other recommended blogs at our Online Spiritual Reading link at the upper right of this web page.

 

 

 

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Prayer Primer

Prayer Primer: Igniting a Fire Within

by Thomas Dubay, S.M. (2002)

Much like Seeking Spiritual Direction, also by Fr. Dubay, this book’s best part is the question and answer portion toward the end. The answers are reassuring and not at all intimidating. Consider the exchange on distractions in Chapter 15, “Problems and Pitfalls”:

3. “I am often pestered with distractions at prayer. I really do not want them, but is there anything I can do to get rid of them? I try but don’t much succeed.”

The first thing you can do is be at peace. As long as distractions are not deliberate or intentional, they do much less harm than you think. If you sincerely want to pray, and you try reasonably well, you are praying.

– pg. 149

Other highlights are a chapter dedicated to the “Liturgy of the Hours”, and the final two chapters, “Assessing Progress” and “Growing in Depth”.

 

Authenticity: A Biblical Theology of Discernment

Authenticity: A Biblical Theology of Discernment

by Thomas Dubay, S.M. (1977)

In this book, Fr. Dubay attempts to map out a way for people to discern truth from error, in groups and alone. As always, he uses the gospel and the Church as his guides, so he is reliable and worthy of the reader’s trust. This book is his least informal and most academic of the ones I have read by him. It is a deceptively strong work. Appearing to be dry, long, dense, and pedantic, it turns out to be none of those. I found it to be extremely lucid, practical, insightful, and vibrant. And worthy of at least one additional reading.

It would probably require more than one excerpt to demonstrate the appeal of this book, but let one lengthy citation suffice. The book has four large divisions, the first of which is “Concepts and Problems”. Chapter 3 is “How Does God Speak?” and here are two sections from that chapter:

Experience of God: A Privilege

When we reflect on the endless gap between infinite and finite, we glimpse at least vaguely how remarkable it is that man should encounter God, should experience something of how he experiences himself, should be able somehow to detect his mind in this encounter. Since discernment does at least in its loftier occurrences imply this experience of God, we ought not to assume that the classical feeling of peace is humanly produced. If perfect discernment demands perfect holiness, it demands what we have been talking about. A deep contact with God bestows a deep perception of his mind. How sublime this contact may be we may illustrate with a few snatches from a single page flowing from the pen of a mystic: “This loving inflow. . . this inflaming and urgent longing of love. . . something immensely rich and delightful . . . this divine fire . . . a living flame . . . this enkindling of love . . . a certain touch of divinity . . . so sublime an experience.”

In the sobering remarks I shall be making about the likelihood of illusion among many who feel they are listening to the Spirit, I should not want the impression to be given that genuine experience of God is extraordinary, a thing not to be talked about. Quite the contrary, experiencing the divine is so important that we seek to receive it, yes, but we also wish to deflect counterfeits from it. Since it is the same John of the Cross who will furnish us with strong warnings about deception, we may also allow him to assure us at this point that there do indeed exist remarkable experiences of God indwelling.

Noting that we are called to delight in God in a manner transcending all knowledge and capacity to explain, John issues the invitation: “Come, then, O beautiful soul! Since you know now that your desired Beloved lives hidden within your heart, strive to be really hidden with Him, and you will embrace Him within you and experience Him with loving affection.” In this union, says the saint, one experiences a great closeness to God and is instructed in his own wisdom and mysteries. The saint uses all sorts of expressions to articulate some little of what he means: “secret touches of love . . . cauterized by the fire of love . . . it burns up in this flame and fire of love . . .wholly renews it. . .changes its manner of being”. He speaks of a “touch of supreme knowledge of the divinity” that cannot be continual or prolonged, for if it were, the person would die. As it is, one “is left dying of love”. John feels that so lofty is this experience that only he who has had it can understand it well, and even the recipient cannot explain what he has felt, and so he calls it an “l-don’t-know-what”.

Authenticity of the Experience of God

We are going to consider in our next chapter illusions and errors as both possible and probable in alleged discerning of the Holy Spirit. We shall likewise devote still other chapters to the revealed signs of who is led by the Spirit and who is not. Nonetheless, we may make several needed observations at this point. And the first is to note how an experience of God may be distinguished from mere emotion. There are several differences. First of all, an emotion originates in some human or finite cause, whereas the experience of God does not. The latter is divinely given and lies beyond the control of the human person (though he can prevent it by neglect or sin). Secondly, the one is heavily of sense, while the other is spiritual, even though the latter can overflow into one’s feelings. Thirdly, an emotion never becomes continual, whereas the perception of God does become continual when one has grown fully in him. Fourthly, even the best of emotions do not necessarily produce a new knowledge of God or insight into his economy, while a genuine encounter with him does. Fifthly, emotions are usually neither indelible nor ineffable, while deep experiences of the divine are often both. Sixthly, emotions are not always peaceful, whereas meetings with God carry an inner calm with them. Lastly, emotions are not necessarily accompanied by moral goodness, while experiences of God do bring a growth in gospel living.

It will be interesting to note that what we are saying here will be said in biblical thought patterns when further on we study the signs of authentic discernment. Not everyone who thinks he is feeling the Spirit is feeling the Spirit.

The question may then be asked whether one can have a founded certitude that he has met God. Catholic teaching excludes an absolute certainty (unless one has a revelation) of one’s being in grace and of final salvation. Scripture tells us that we are to work out our salvation in fear and trembling (Phil 2:12) and that we are to hold on to the grace we have received in reverence and awe (Heb 12:28). The person who considers himself safe should beware lest he fall (1 Cor 10:12). Yet at the same time theology does allow for a reasonable assurance that one possesses the indwelling presence. What I am calling a reasonable assurance others term a moral certainty or a practical certitude.

How then do we explain the mystic’s certainty that God dwells within him and that he has really encountered this God? One answer given is that a deep experience of God can be equivalent to a revelation and thus can yield an absolute certitude. Another response is that the experience does not yield absolute certitude but only the well-founded reasonable assurance, the moral certitude that excludes reasonable doubts.

– pp. 74-77

 

Seeking Spiritual Direction: How to Grow the Divine Life Within

Seeking Spiritual Direction: How to Grow the Divine Life Within

by Thomas Dubay, S.M. (1993)

Of this there is no doubt: this book is written by an expert in the subject. That makes it money and time well spent immediately.

The vast majority of the book (the final two-thirds) is written in a question and answer format, which works surprisingly well.  At times the back and forth seems contrived and stiff, but luckily that is not pervasive. On occasion, the flow seems so natural that maybe it is indeed a real interview or conversation.

This work may be the most practical spiritual book I have read. It truly is a no nonsense book.  The advice on how to find and discern a suitable spiritual director is invaluable. The pitfalls Fr. Dubay makes you aware of are things that are better not learned by experience if you can avoid it.