According to Fr. Dubay: spiritual
direction is necessary for the sake of «giving answer to the specific needs of
those who are seriously pursuing God» (p.50). For
those who seek God seriously direction is thus one of the best means
available.
First I will lay the groundwork by defining
some few 1. Key Concepts. Then I will 2. Define Spiritual Direction.
Lastly I will conclude with some reflections which pertain more pertinently to
the 3. Director.
A recent Message of
Benedict XVI, concerning spiritual direction should suffice to wrap up the current
teachings of the Church: «The many invaluable spiritual and pastoral tools that
contribute to the formation of consciences should be increasingly developed.
Among these … (is) spiritual direction».
Today
there is a greater need than in the past for wise and holy «spiritual
teachers»: an important ecclesial service. This of course requires an inner
vitality which must be implored as a gift from the Holy Spirit in intense and
prolonged prayer and with a special training that must be acquired with care. …
To be able to carry out this indispensable ministry, every priest must tend to
his own spiritual life and take care to keep himself pastorally and
theologically up to date.
Key Concepts
In Spiritual direction there are three
elements (persons)—the director, the directee and the Holy Spirit. The purpose?
That the directee find and follow a life of perfection. To this end the
director must know about two things: the state of soul of the directee and the
principles to be applied. This knowledge is also broken into two areas:
«considerable theological science» and «some degree of experience in spiritual
matters». Experience is necessary so the director can discern what is needed.
This experience is also dual: expertise in giving spiritual direction, and personal
sanctity. It is presupposed that the directee lacks either 1) sanctity or
virtue, and 2) knowledge of the principles or how to apply them.
A. Director
A crisp definition is not to be had. Fr.
Thomas is not like that. A few quotations might show us what he’s after. «We live
by divine decision in an obediential economy of salvation. … There is no
provision in Scripture for a rugged individualism. Mediation is the rule»
(p.20). Thus the director represents the authority of the Church. Indeed, Spiritual
Direction is called the «Church herself reaching out to an individual in the
form of an individual and serving to enlighten, to confirm, to corroborate, and
to heal» (p.33). The director therefore represents the Church. He should thus
be a person who «fully accepts the magisterium, the teaching office of the pope
and the bishops in communion with him» (p.32).
Dubay does not distinguish between male and
female. The basic qualification is that the person be «fit for the task»: «As
long as they offer guidance within the faith community and according to the
Church’s teaching and discipline. The central condition is competence in moral
and spiritual matters» (p.45), even when this training is informally acquired.
A listing of qualities might help us to see
this role a bit clearer: the director is called—based on adequate academic
training and the personal qualities of experience and holiness—to guide in
interpersonal difficulties, to answer questions on prayer, to launch into the
realm of contemplation, to help make vocational options, to explain the
Scriptures, to clarify enquiries concerning the Church, to enlighten the
conscience in moral actions, to teach doctrine, to refer sick persons to proper
medical assistance (in the case of psychological or mental handicaps), to
suggest appropriate reading, to protect against error or dangerous tendencies
or practices, to give meaning to suffering, and to guide religious (or
aspirants) in the evangelical counsels (p.65-79).
B.
Directee
The directee is the one who «wants to know
and love God». And who «seek(s) someone to take them by the arm and show the
way» (p.11). Without personal conviction direction is virtually impossible.
Dubay has the director help out in this area: «Since motivation is crucial in
the spiritual life as a prime test of authenticity, the individual needs
formation in detecting and avoiding self-centered aims» (p.36).
The one being directed has the goal of
entering under the dominion of the Holy Spirit. He seeks sanctity, which can be
found by becoming more and more docile to God’s guidance, and by advancing
along the road of prayer (Cf. p.32).
C.
Sanctity
«Our contemplation (of God) is an … utterly
interpersonal and loving encounter with Father, Son, and Spirit dwelling in the
deep recesses of our being» (p.42). While sanctity
can be «summed up in the simple double love of God and neighbor, the
expressions and the conditions for that love are many, even if for the most
part they are hidden and unknown to the casual observer» (p.247).
Two things are helpful here, to know the conditions
that are necessary in order to reach sanctity, and the signs that will show us
clearly whether we are growing spiritually. Dubay is good with lists. In
Chapters eleven and twelve he explains these conditions and signs:
A selection of Dubay’s conditions for
sanctity: a real desire to be truly holy, a specific plan for holiness,
frequent contact with direction, with confession and with self-examination,
pure motives, detachment from the world, docility to God’s will, recourse to
prayer and the Blessed Virgin and the Sacraments, rejection of everything which
distracts from God and his things, love for the Church and her Vicar, ability
to make prudent decisions, growth in self knowledge, and wholesome spiritual
reading.
The signs which point to growth in
sanctity are the following: desire for God, service, the fact that life is full
of difficulties and the fact that they are lived with love, detachment from the
world, hatred for sin, rejection by the world, well-prayed contemplative
prayer, an upright conscience, obedience, humility, love for the truth, joy,
and love for the Church.
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