Ignatian Discernment

An alternative to the Indaba process at Lambeth 2008 could have been some form of Ignatian Discernment. The future of the Anglican Communion may have been better served if this had been so. Today is the feast day of Ignatius Loyola.

Individual Discernment

The underlying philosophy- Making choices- Guidelines when making choices

The Underlying Philosophy of Ignatian Discernment
Ignatius of Loyola developed his Spiritual Exercises to help people come to decisions about where to go and what to do in their lives. The process involves the followers of Christ becoming more sensitive to the action of God in their lives. The underlying sense of the Exercises is one of trusting self and feelings. The belief is that God’s desire for each one of us is that we should be at peace and joyful. We should normally be in a state of consolation or feel that we are in the right place and doing the right thing.Even those who are not convinced Christians would find the general principles and guidelines for discernment helpful, but you might find it more helpful to change references to Christ to whatever is the divine in your life or just to 'the good'.

Therefore, when faced with choices, it is good to choose what brings a sense of contentment, what gives ‘consolation’. We know from Christian teaching and everyday experience, that what brings deep human joy is not selfishness, shallow relationships with pretty girls or boys, or having all that money can buy, but rather living a life of service, reaching out to others, especially those most in need, and a forgetfulness of self. Forgetfulness of self does not imply despising or not liking self, rather it is based on self-acceptance, respect and appreciation of that great gift of God to me - which is my own self. It is only when I see myself as good and lovable can I have anything good to offer others and God.

As we are pre-programmed to gain consolation from doing what is right and desolation from doing wrong, Ignatian spirituality seeks to find what brings us consolation and through this, know what is right.

Ignatius uses the imagery of his time, seeing the soul as the battle ground between the spirits of good and evil. We have the free-will to follow the promptings of either the good or bad spirit. Some people like to translate this as a sort of inner movement rather than external powers. But whatever our preferred imagery, can see it as a choice between what brings life, and what deadens our spirit.

We should seek only God’s glory, not our own.

Making a Choice
In making a choice or decision it is of central importance to seek God’s will – to serve God and my fellow human beings.

1. Sometimes what I have to do, comes with great and unmistakable clarity – it is blindingly obvious.
2. At other times I feel enthusiasm for a choice and dullness with other options. The up and down movements of my spirit can lead me gradually to a realisation of where my heart lies – where God is prompting me.
3. There are times when I have to work out logically the best choice, looking at all the pro’s and cons.But even when I have finished making a choice this way, I should ‘feel’ comfortable and consoled with the final decision.

Some Rules for Discernment of Spirits

For anyone who is genuinely seeking to do what is right, the Good Spirit will bring enthusiasm, life, strength, tears, encouragement, views of a way ahead, peace and consolation

The Good Spirit also brings realism; an acknowledgement and sorrow for sin, but peace as a loved and forgiven sinner called to follow Christ.

The Bad Spirit will bring endless problems, difficulties, doubts, desolation and confusion. We feel mired in our sin; unchangeable and unforgivable. We don’t see a future. We are weighed down. We have no taste for prayer or spiritual things, we are rebellious and selfish. We are encouraged to give up!The ultimate success of the evil one is suicide.

God encourages, beckons, gently, invites us on.The evil one forces, or suggests there is no choice.

If we know our own weakness, we will know where temptation is most likely to strike – our weaknesses are so often the shadow side of our greatest gifts.

In times of desolation don’t change plans made in consolation. Desolation might be positive, it could turn us to God, or help us realise that consolation is God’s gift, not our own doing. When suffering from desolation, try to return to consolation. It might be useful to return to what brought consolation in the past.

In times of consolation, store the memory for the bad times. Try to stay with consolation.

Often the person who is trying really hard to do what is right will find themselves attacked by unsettling temptations. Such a person may be so encouraged to doubt their naturally mixed motives in doing good that they turn away from doing good. The focus has been brought round to self and one’s own motives, not on the needs of the other. It is also normal to get ‘cold feet’ when faced with big decisions – remember not to change in desolation and that even ‘big’ decisions are rarely for life.

The things of God tend to be open to the light; the things of evil tend to secrecy and duplicity. Therefore being open and talking to someone about our choices can be helpful.

Communal Discernment

Comes from the second week of the Spiritual Exercises [no 170]. Issues come up everyday. Hence this communal response is for important decisions; a real need to discern must exist. A willingness to take the time and energy for, and fidelity to reflection must be there. The proposal and terms are to be accepted clearly and unambiguously. The proposal must be a statement, non rhetorical in nature, and in the affirmative. At this point it must be clear that all understand the terms in the same way - it is too late later. A gathering of all the data is necessary to make an intelligent decision. All participants must be communicated with. The group should be aware of the authority that they have - is the group deliberative or consultative? The religious conditions must be established. For example, the group might begin with some faith sharing. If it is a religious congregation, some of the autobiography of the founder could be used. A faith story or some scripture could be employed. This enables the participants to grow in trust, to know more about the interiority of the others in the group.

What does unanimity mean?
This is the hardest question. What if an individual discerns differently from the rest? Does his/her contrary discernment invalidate the process? Is it a sign that he/she has not discerned properly? Is that person a renegade, or a prophet of the community? The unanimity is not in the head, but in the heart. The process is not about a unanimity of opinions or ideas but a shared felt sense that this is God's word to the community at this point in its history. We are discerning feelings. It is possible to feel that something is God's will without understanding why?

A Process for Discernment in Common
1.Define the question. The definition ought to be precise. The question ought to be of sufficient importance to warrant such discernment. The question should be of the form that requires either a "Yes" or "No" response. For example, not "What shall we do about the community service programme?" but "One week of Community Service will be an integral part of the curriculum in all secondary years beginning next year."
2. At the beginning of the process everyone attempts to come to true indifference and to place him/herself in the presence of God, personally and as a member of the community. Personal and community prayer is essential at this point.
3.The question is put and reasons are given firstly only in favour, the "pros". At this point there are no arguments. Points of clarification may be asked, but there is no debate, only mutual listening and a pervasive climate of prayer. The intention at this point is to make a strong case "for" the question. The group moves around the circle again, until all the reasons are exhausted. No one is to dominate. All are attentive.
4.The ‘pros’ are then organised and weighed. Two people are asked to take them down. The community helps them group and rank them.
5. There is time for individual prayer and reflection before the next gathering.
6. The group regathers and hears the case against, the ‘cons’. This may be a week later. Again, no debate or discussion, only clarification and listening. Steps three and four above are repeated.
7. There is further time for reflection and prayer - perhaps another week or more. There then may be an exchange about the different contributions by members of the group. Also a sharing of "where the Spirit is speaking to me in all this". People may share how their views have altered as a result of prayer and reflection - but no debate.
8. The final session begins. The question is asked of the group, "Are you comfortable with making the decision today?" If so, the group proceeds. The vote is made. The result is taken and the strongest reasons are given. The minority are then asked, "Are you comfortable trusting in the majority?" A moment more is taken. "How are you before God? Are you at peace?" (This is an important moment, sometimes emotional.)
9.Either the group adopts this consensus or, in a religious community, competent superior makes the decision. A time of confirmation completes the process, that is, the participants sit with the result for a week or a month and see how they feel about the decision.