Guidelines for the Discernment of Spirits
Excerpts from
The Spiritual Exercises of St. Ignatius -- A Literal Translation and a Contemporary Reading,
by David L. Fleming, SJ (Institute of Jesuit Resources, St. Louis, 1978)
for Original 1978 source CLICK here: https://www.amazon.com/spiritual-exercises-St-Ignatius-contemporary/dp/0912422289
for Fr Fleming's 2016 update CLICK here: https://jesuitsources.bc.edu/draw-me-into-your-friendship-a-literal-translation-and-a-contemporary-reading-of-the-spiritual-exercises/
The norms in this first section are more appropriate to the kind of spiritual experiences associated with the First Week of the Exercises.
[313] The statements below are an attempt to present certain norms with might be helpful in understanding different interior movements which happen in the "heart" of a man or woman. By the grace of God, we are meant to recognize those that are good so that we might let them give direction to our lives and those that are bad so that we might reject them or turn aside from them.
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A. Two Statements of General Application
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[314] 1. First Rule. When we are caught up in a life of sin or perhaps even if we are closed off from God in only one area of our life, the evil spirit is ordinarily accustomed to propose a slothful complacency or a future of ever greater pleasures still to be grasped. He fills our imagination with all kinds of sensual delights so that there is no will or desire to change the evil direction of our life.
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The good spirit uses just the opposite method with us. He will try to make us see the absurdity of the direction our life has taken. Little by little an uneasiness described sometimes as the "sting" of conscience come about and a feeling of remorse sets in.
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[315] 2. Second Rule. When we are intent upon living a good life and seeking to pursue the lead of God in our life, the tactics of the spirits are just the opposite of those described above.
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The evil spirit proposes to us all the problems and difficulties in living a good life. The evil spirit attempts to rouse a false sense of sadness for things with will be missed, to bring about anxiety about persevering when we are so weak, to suggest innumerable roadblocks in walking the way of the Lord. And so the evil spirit tries to discourage us from growing in the Christ-life.
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The good spirit, however, strengthens and encourages, consoles and inspires, establishes a peace and sometimes moves to a firm resolve. To lead a good life gives delight and joy, and mo obstacle seems to be so formidable that it cannot be faced and overcome. The good spirit thereby continues an upright person's progress in the Lord.
B. Particular Statements Referring Especially to Persons Intent upon Changing Their Lives and Doing Good.
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First of all, two terms should be defined:
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[316] 3. Spiritual Consolation. This term describes our interior life:
(a) when we find ourselves so on fire with the love of god that neither anything nor anyone presents iteslf in competition with a total gift of self to God in love. Rather we begin to see everything and everyone in the context of God, their Creator and Lord;
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(b) when we are saddened, even to the point of tears, for our infidelity to God but at the same time thankful to know God as Savior. Such consolation often comes in a deep realization of ourselves as sinner before a God who loves us, or in the face of Christ's Passion when we see that Jesus loves his Father and his fellowmen so much, or for any other reason which leads us to praise and thank and serve God all the better;
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(c) when we find our life of faith, hope, and love so strengthened and emboldened that the joy of serving God is foremost in our life. More simply said, consolation can be found in any increase in our faith, our hope, and our love. A deep-down peace comes in just "being in my Father's house."
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[317] 4. Spiritual Desolation. This term describes our interior life:
(a) when we find ourselves enmeshed in a certain turmoil of spirit or feel ourselves weighed down by a heavy darkness or weight;
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(b) when we experience a lack of faith or hope or love in the very distaste for prayer or for any spiritual activity and we know a certain restlessness in our carrying on in the service of God;
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(c) when we experience just the opposite effect of what has been described as consolation. For we will notice that the thoughts of rebelliousness, despair, or selfishness which arise at the time of desolation are in absolute contrast with the thoughts of the praise and service of God which flow during the time of consolation.
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