SPIRITUAL DIRECTION. – Habitual assistance rendered to a single soul, usually in connection with sacramental Confession, to “lead it in the ways of God, teach it to listen to divine inspiration and respond to it, suggest to it the practice of virtues suited to its particular situation; with the aim not only of preserving it in purity and innocence, but of advancing it toward perfection and holiness” (N. Grou, *Manuel des âmes intérieures*, Paris 1895, p. 109). St. Gregory the Great considered spiritual direction “the art of arts.”
I. NATURE AND OBJECT
Although the term “spiritual direction” is sometimes used to denote any form of interior spiritual assistance, there is a clear distinction between spiritual direction and pastoral direction aimed at forming souls entrusted to a spiritual shepherd, as well as sacramental direction.The object of spiritual direction is everything pertaining to spiritual formation. It therefore goes beyond the accusation of faults, since it seeks the root causes of sins in character, temperament, acquired habits, temptations, and imprudences, and strives to provide remedies so as to strike at the root of evil. It concerns the virtues to be practiced, the spiritual exercises capable of enriching the soul with grace, as well as vocation and state graces, and finally the gratis data graces and the call and ascent to perfection: “proprie intelligitur in ordine ad perfectionem, non ad simplicem vitam christianam tantum” (De Guibert, op. cit. in bibl., p. 167). The spiritual director, or master of the spirit, is the one to whom a soul habitually entrusts itself, revealing its entire conscience so that he may guide it, instruct it, and stir it to the path of perfection, which may occur either within confession or outside it (cf. de Guibert: op. cit. in bibl., p. 167, n. 184; E. de la Reguera, *Praxis Theol. Myst.*, II, 8, q. 1, n. 17).
Spiritual direction must be limited to: 1) presenting the plan of perfection according to the design prepared by Jesus Christ and interpreted by the Saints in their lives; 2) determining the most practical and suitable paths of perfection for the strengths and dispositions of each individual; 3) ensuring constant progress in perfection; 4) pointing out the difficulties encountered on the path of perfection and establishing the most appropriate means to avoid them. R. Plus (op. cit. in bibl., pp. 15-28) further clarifies the limits and aims of spiritual direction: “spiritual direction has a threefold object: to enlighten the mind, to strengthen the will, and to console in afflictions.” It must enlighten the mind by revealing to the soul God’s designs for it, “especially when it comes to discerning and determining one’s state of life, or making important decisions, or submitting a method of prayer to scrutiny, or practicing this or that penance, a guide is supremely precious” (cf. F. Strowski, *St François de Sales*, p. 48). It must strengthen the will by supporting rather than leading. Many, especially women, believe that consoling in afflictions is the sole or primary end of spiritual direction. From this error arise many abuses: “the need to be comforted and to hear soothing words, endless letters, or visits that are excessive in length and frequency” (Plus, p. 28).
II. NECESSITY
The necessity of spiritual direction is based on a real need of the soul (Plus, p. 30 sqq.; de Guibert, p. 186). The Church has repeatedly condemned doctrines unfavorable or opposed to spiritual direction, as in the condemnation of Americanist doctrines (*apostolic letter Testem benevolentiae*, 22 Jan. 1899): “exterum magisterium omne ab iis, qui christianae perfectioni adipiscendae studere velint, tamquam superfluum, immo etiam minus utile recituri.”The reason is that “ampliora atque uberiora nunc, quam elapsis temporibus, in animos fidei, sum Spiritus Sanctus influit charismata eosque medio, nemine docet arcano quodam instinctu atque agit” (Denz.-U., n. 1970). Against such a doctrine, very akin to Protestant teachings, Leo XIII taught that God “homines plerumque fere per homines salvandos decrevit, ita illos quos ad praestantiorum sanctimoniae gradum advocat per homines eo perducendos constituit.”
The necessity of spiritual direction for attaining perfection, avoiding the exaggerations of certain theologians such as L. Boccardo (op. cit. in bibl., I, p. 181), who maintain that spiritual direction is necessary for all souls unless true impossibility prevents it, and others who deny its general necessity, admitting only its utility (Ami du clergé, 1921, p. 427), may be summarized as follows: 1) Spiritual direction is the ordinary and normal means by which God ordinarily leads souls to perfection. “We find,” observes Leo XIII in the cited apostolic letter, “at the very origins of the Church a celebrated manifestation of this law: although Saul... had heard the voice of Christ Himself... he was sent to Ananias... Thus it has always been practiced in the Church: this is the doctrine unanimously professed by all who in the course of the centuries shone for learning and holiness” (cf. G. B. Scaramelli, *Direttorio ascetico*, I, treatise 1, a. III, c. 1; besides Acts 9:6, 17, he cites 2 Sam. 3:9).
Moreover, both beginners and those advanced in the spiritual life are subject to the danger of subjective illusions and always need stimulus and light, whether in times of spiritual dryness or to better cultivate the gifts of the Holy Spirit and respond with generous and constant docility to divine inspirations. Therefore, when spiritual direction can be obtained without extraordinary effort or sacrifice, it is not permissible to despise such an aid provided by grace, without grave temerity and harm to the soul. The degree of this utility and necessity varies simply with the different factors, such as the degree of spiritual life attained, one’s state of life, extraordinary circumstances, and the abundance of mystical gifts.
“Those who are in an extraordinary state have more need than others to be guided, and must never trust in their own lights” (*Écrits spirituels du vénéré Libermann*, Paris 1891, pp. 355-56).
III. HISTORY OF SPIRITUAL DIRECTION
It has not yet been exhaustively studied. The epistles of St. Cyprian, St. Jerome, St. Augustine, St. Basil, and countless other Fathers provide a rich mine for such a study.With regard to Christian archaeology, in 1880 at Bath, England, a sheet of lead with cursive writing was discovered (E. W. B. Nicholson, *Vinius to Nigra, a IVth cent. christian letter, written in South Britain, and discovered at Bath, now deciphered, translated, and annotated*, London 1904): the letter written by a certain Vinisius, probably a priest, to Nigra, a married woman, offers brief but wise spiritual direction advice (A. Baudrillart, *Vinius à Nigra. L'original d'une lettre de direction écrite il y a seize cents ans, in La quinzaine*, 12 [1905], pp. 243-46).
Spiritual direction first manifests itself in Eastern monasticism, in the practice prescribed for young monks to reveal their faults to the elders in order to receive advice (Cassian, *De coenob. instit.*, V, 2; PL 7, 12). Important references to spiritual direction and its necessity regarding monks are found in St. John Climacus (*Scala paradisi*, grad. IV, 5-12; PG 88, 680-81; Cassian, *Collationes*, coll. 11, capp. 1-13; PL 49, 526-42); St. Basil (*Reg. brevius tractata*, 227; PG 31, 1233); St. Gregory the Great (*Dialog.*, 1, 1; PL 77, 153); St. Bernard (*Serm.*, 8 *De Diversis*, 7; ibid. 183, 546), who insist on the necessity for novices to have a master “qui docet, deducat, fovet vos,” for without such direction they are exposed to lacking discretion.
St. Catherine of Siena, through her letters, serves as a spiritual director for the "bella brigata," that is, the circle of friendly souls and disciples gathered around her. Gerone notes the usefulness of spiritual direction, especially for mystical souls (*Epist., contra praed. defens.*, in *Opera omnia*, I, pp. 80-82). Particular mention should be made of the treatise *De vita spirituali* (part 2, ch. 1) by St. Vincent Ferrer.
St. Teresa insists on the necessity of a good spiritual director for souls following extraordinary paths (*Castello spirituale*, V mansion, ch. 1; *Vita*, ch. 13); she also recommends it for souls not in religious life (*Castello interiore*, III mansion, ch. 11). In *Cammino della perfezione*, she offers golden teachings on the choice and manner of opening oneself to the spiritual director. St. John of the Cross left 15 spiritual maxims on the spiritual master and the direction of the spirit (H. Hoonaert, *Oeuvres spirituelles de St Jean de la Croix*, II, p. 153).
The author of *Combattimento spirituale* recommends in ch. 19 opening oneself to the spiritual director. Battista da Crema directs St. Cajetan Thiene and St. Anthony Mary Zaccaria; Philip Neri directs St. Camillus de Lellis, the Leonardi, and Federico Borromeo; a Conventual Franciscan friar, Trebatio Marlotti della Verna, composed in Turin in 1590 *Discorsi spirituali* for the *Direzione delle anime*. However, it is only from the 16th century onward that the practice of spiritual direction is generally recommended, both to laypeople and to religious souls. Two causes contributed to this result: on the one hand, the practice of spiritual retreats accredited by the Spiritual Exercises of St. Ignatius, and the formal insistence of the early ascetical writers of the Society of Jesus; on the other, the advice of St. Francis de Sales (R. Plus, p. 32 ff.).
In 1600, good writers addressed spiritual direction, such as Alfonso Rodriguez (*Pratica della perfezione e delle virtù cristiane*, part 3, treatise 7), Alvarez de Paz (*De vita spirituali*, 1620, I, 1, 5, chs. 12-13); Ludovico da Ponte (*Guida spirituale*, I, IV, ch. 2, n. 2), G. Negrone, *De necessitate magistri*, ch. 3, nn. 33-34.
St. Francis de Sales is the first to proclaim the inevitable necessity of spiritual direction for souls, as for him spiritual direction is «the counsel of counsels» (*Introduzione alla vita devota*, part 1, ch. 4).
The doctrine of spiritual direction in the writings of St. Francis de Sales is found throughout his works. After him, Fr. François Guilloré stands out as one of the most notable masters of spiritual direction; a good part of his works deal with it, with particular regard to souls called to higher mystical states (*La manière de conduire les âmes dans la vie spirituelle*, Paris 1675). Fénelon also left good guidance for the spiritual direction of souls, which he wished to be based on love and directed to the heart rather than the spirit (M. Cagnac, *Fénelon, Etudes critiques*, ibid. 1910, p. 337). Fénelon’s *Lettres de direction* (ed. 1902) are celebrated. Bossuet left in his *Lettre di direzione* an excellent example of direction inspired by love and adapted to the needs of each soul (*Correspondance de Bossuet*, ed. Ch. Urbain and E. Levesque, 5 vols., Paris 1909-12). Jean Olier was an excellent master of spiritual direction; his maxims on this subject were collected by his disciple Louis Tronçon (*Il direttore spirituale secondo lo spirito di Giovanni Olier*, trans. it., Milan 1943). St. Alphonsus Mary de’ Liguori offers good insights on spiritual direction in his moral theology and letters. W. Faber composed two celebrated works on spiritual direction: *Growth in Holiness* (1854) and *Spiritual Conferences* (1859). In more recent times, notable masters of spiritual direction include Gay (*B. Du Boisrouvray, Mgr Gay*, évêque d’Anthédon, sa vie, ses oeuvres*, Tours 1922, ch. 4, *Le directeur de conscience*), M. d’Hulst, L.-G. de Ségur, L. Beaudenon, W. Sandreau, and C. Marmion.
IV. LIMITS
To be useful and sound, spiritual direction must be placed within the proper limits of a «wise middle way which, while preserving the primacy of the Holy Spirit in the guidance of consciences, avoids plunging souls into a harmful passivity and introspection, yet does not deprive them of the immense benefit of well-understood direction» (Plus, p. 47).The primacy in spiritual direction always belongs to the action of the Holy Spirit, for as Olier says, the director must resemble the star of the Magi or St. John the Baptist. «Spiritual direction is the discreet means to help the soul walk, and it will prove the better the more the soul, through it, becomes capable of walking alone. Constant and jealous direction is nonsense, just as it would be for a mother always to carry her child in her arms instead of teaching it to walk» (F. Lippert; cf. Libermann, *Ecrits spirituels*, Paris 1891, p. 360 ff.). The director must never impose his own tastes or views on spiritual matters upon a soul.
The spiritual director, in what pertains to his office, does not possess true authority. Consequently, the director is not subject to the exercise of the virtue of obedience. Authors who, like St. Francis de Sales, seem to insist on obedience owed to the director, intend such obedience in a broad sense (Vincent, *op. cit.* in bibl., p. 408). The authority of the spiritual director is rather a moral one, to which should correspond on the part of the directee a submission born more of prudence and humility than of obedience. Hence the spiritual director is not merely a friend; he must be considered as having, by virtue of his office, a certain superiority, as an educator or master, to which should correspond in the subject true submission.
To claim to exercise too strict an authority over souls leads to their spiritual enervation and encourages passivity, for «it is a dangerous thing to make a superstition of direction,» notes Faber (*op. cit.* in bibl., ch. 18), who adds, «I have never heard of a person who, having a director, had to complain of being too little directed. The number, instead, of those who have suffered from forceful direction would fill the hospital of a considerable city.»
The excess of authority in direction was strongly criticized even by eminent directors, such as Fénelon (cf. R. Navatel, *Fénelon et la confrérie secrète du pur amour*, Paris 1914, p. 7 ff.); and also, wrongly, in St. Francis. Therefore, the advice and norms of the spiritual director, even if they must be regarded as expressions of a prudent judgment to which one should normally assent, it is false to assert that everything said or ordered by the spiritual director is a most certain manifestation of the divine will regarding the particular circumstances of our existence (as Boccardo maintains, I, p. 321); but the absence of true authority in the spiritual director is enough to refute such a thesis. Olier’s letters on obedience to the director are interesting (letter 218 and letter 38). The spiritual director therefore cannot impose precepts in the strict sense, except in a conditional form (e.g., «if you do not do this, I cannot assume or continue your direction»). He may declare, in a particular case and given the circumstances, what he considers to be the will of God, to whose judgment the director may submit himself. For the direction of scrupulous, neurotic, and psychopathic souls, however, special norms apply.
Reconciling the submission owed to the spiritual director with obedience to ecclesiastical or religious superiors is a delicate matter that requires great prudence and discretion on the part of the director.
Errors in this matter are well known, such as those of Molinos, condemned in propositions 65–68 (Denz-U, 285), in which the right of the ecclesiastical authority to inquire into and judge the manner in which one guides souls was denied. In practice, in a possible case of conflict between the judgment of the spiritual director and the obedience owed to a superior, the director may, with prudence, declare that, according to the general norms of moral theology, a given precept does not bind; or, if the authorities have left freedom to the director, the director may declare that in the particular case there is an obligation, but can in no way absolve the directee from the bond of obedience and authority.
When it is not a matter of a true precept but of executing rules or orders that are indirectly obligatory, or of matters concerning “the greater good of the soul,” the judgment of the spiritual director may diverge from that of the superior. Yet the spiritual director must bear in mind that, while he may have a deeper knowledge of the soul of the directee, the superior may be aware of many circumstances in the life of the director—circumstances unknown to the spiritual director—such as his character, defects, and observance of religious life. Hence, the spiritual director must exercise great prudence to avoid possible abuses of his counsel by the directee.
Must obedience be rendered to the spiritual director regarding the vocation or choice of a state of life? Many spiritual directors take advantage of their authority to impose their particular views on the directee concerning religious life, remaining in the world, and so on. Boccardo (III, pp. 639–42) establishes that, in matters of vocation, the director must be completely dependent on the directee and can only present the reasons he deems for or against the choice of a particular state. The spiritual director may prudently declare whether the directee is called to religious, priestly, or married life, and whether he considers him more or less suited to these forms of life, and judge whether the motives adduced by the directee are supernatural, good, or weak and illusory; “but, having done this, it is not the director but the spiritual son himself who must be led to make the final practical judgment: thus it is the will of God that this manner of life be followed” (de Guibert, p. 175).
Is it advisable to take a vow of obedience to the spiritual director? It was practiced by many saints to secure greater merit and security in the spiritual life. The Church does not disapprove of it, but neither does she pronounce definitively on the matter. The problem can be considered by distinguishing various cases. If it concerns incurable scrupulous persons, it is entirely inadvisable. To them passive obedience should be recommended, and the vow should not be permitted. If it concerns those whose scrupulosity is occasional and from whom a prompt return to wisdom can be hoped, the greatest prudence is necessary: it may be that the use of a vow is the means of their healing, but it is far more prudent to see whether submission can be obtained without the vow.
In the case of fervent souls, the spiritual director should never take it upon himself to propose such a vow to the directee. If the spiritual son or daughter spontaneously requests to take it, it should not be granted easily, and only within well-defined limits, to avoid spiritual distress not only for the directee but also for the director himself, who, by assuming the role of superior, would thereby take upon himself the responsibility for all the actions of the directee before God. Theoretically, one may ask by virtue of which virtue such a vow obliges. The answer is: by the virtue of religion, and not of obedience, since the vow does not constitute a true superior.
It is particularly to be discouraged to bind oneself by vow not to change spiritual directors, or to keep secret all their teachings, or not to seek counsel elsewhere. All of this is harmful to true piety. The case of St. Jane Frances de Chantal is famous in this regard (cf. St. Francis de Sales: Epist. 221 and 223, in Oeuvres 1–12, pp. 277–283). To those in the married state, the vow of obedience to the director is not to be recommended, except in special cases.
V. THE SPIRITUAL DIRECTOR
The office of spiritual director is ordinarily to be reserved to priests alone, both with regard to the general economy of the supernatural and because of the close connection that spiritual direction has with confession, as well as because of the greater preparation and aptitude that the priest possesses for this office. There are theologians, such as F. Guilloré (Secret de la vie spirituelle, I, 1, 8, 2–3) and L. Boccardo (I, p. 145), who wish to reserve the office of spiritual director exclusively to priests. Yet one cannot ignore that in the past there were luminous examples of this office being exercised by non-priests, such as St. Francis of Assisi, St. Ignatius of Loyola before 1537, etc. The direction exercised by Jean de Bernières-Louvigny (q.v.) was famous; he directed not only the members of the ecclesiasticat but also laypeople, monks, religious, nuns, and even priests. Therefore, with de Guibert, one may assert: “it does not seem that the direction of souls can be absolutely and universally reserved exclusively to priests” (p. 173, n. 190).The history of ascetical life also records cases of women spiritual directors, although M. Viller observes (L'abrégé de la perfection de la Dame milanaise, in Revue d'ascétique et mystique, 12 [1931], p. 82): “it is difficult to admit that a woman can exercise the office of true director without illusion.” St. Catherine of Siena stands preeminent among these, and her Letters are truly masterpieces of spiritual direction. Teresa of Jesus directed her Carmelites, and Isabella Cristina Bellinzaga directed Fr. Achille Gagliardi and other confreres of the Society of Jesus (cf. H. Bremond, Histoire littéraire du sentiment religieux en France depuis la fin des guerres de religion jusqu'a nos jours, XI, Le procès des mystiques, Paris 1933, ch. 1, pp. 5–18). There were also relations of spiritual direction between Madame Guyon and her director Fénelon (E. Masson, Fénelon et madame Guyon, 1907). H. Lacordaire could write to Madame Swetchine in a moment of sorrow in his life: “you are the first who has guided me” (M. J. Rouet de Journel, Madame Swetchine, Paris 1929, p. 257).
Spiritual direction, by a combination of theoretical and practical exigencies that govern the series of practical judgments regulating the conscience of the directee, presupposes in the director special qualities.
Six principal qualities may be enumerated as required in the spiritual director:
1) Holiness, for spiritual direction is, in a particular way, an act of cooperation with the action of grace and the Holy Spirit; the director must consider in souls only God. “We must first be filled with God ourselves if we wish to fill others with Him” (Olier, op. cit. in bibliography, p. 141). “The art of direction is a science not of study but of prayer, not of speculation but of love” (Bérulle, Memorial pour la direction des supérieurs).
2) Knowledge, above all theological—from dogma to ascetical and mystical theology—with a sufficient acquaintance with the history and literature of spirituality, so that he may direct well and regulate spiritual readings, and be aware of various opinions and solutions to problems. A broad knowledge of psychological and psychopathological disciplines will also be useful.
3) Supernatural prudence and right judgment, strengthened by the gift of counsel, which the director must particularly ask of the Holy Spirit. Since he must lead the soul to correspond with grace, he must never inspire it with his own tastes and inclinations, nor guide it according to his own way of seeing things. A director who acted thus would often turn souls away from the will of God and frequently oppose the grace of God within them.
4) Experience, which must draw its principles from personal practice of holiness, as well as from the multiplicity of spiritual direction (G. B. Scaramelli, vol. 1, treatise 1, art. 3°, ch. 3, pp. 70–71, nn. 107–108).
5) Spirit of adaptation, knowing how to provide an appropriate and progressive spiritual direction. Since no two souls are identical in matters of spiritual direction, “the only truly absolute law is that there is no absolute law” (H. Bremond, Hist. litt. etc., IX, Paris 1932, p. 368). “The ways of God with souls are different, yet each person can only attain perfection by following the path along which God wills that he walk.” Therefore directors must apply themselves with particular care to discerning these paths, so as never to lead souls except along the way proper to them.
6) Charity, “which is a supernatural and fraternal affection that makes him see in those entrusted to him spiritual children given by God Himself” (A. Tanqueray, Compendio di teologia ascetica e mistica, C. V, a II, n. 544 A).
VI. METHOD
The spiritual director must know the soul of the directee, his temperament, natural gifts and defects, acquired good and bad habits, temperament and character, sins committed, temptations and inclinations, present impulses of grace, current progress, heavenly favors, etc. He must guide the soul wisely, helping it to open itself without resorting to harshness or excessive loquacity, through appropriate questioning, requiring detailed accounts of its spiritual state, suggesting good formative reading, and encouraging introspection. The soul should be instructed in the spiritual life gradually, seizing every opportunity.It is not necessary that in spiritual direction the director rely solely on information received from the soul; he may also use reliable information, even if obtained from external sources. In instructing the directee, one should not neglect to provide a general grounding in spiritual principles, showing how the advice given is grounded in dogma and experience, and prudently deducing principles for concrete practice.
Moreover, the director should foster the good will of the directee by promoting the practical execution of resolutions. Sometimes it may be useful or necessary for the formation and progress of the soul to impose trials, humiliations, or employ harsh methods, but these means must be used with the greatest caution. Although spiritual directors often assist and advise directees even in temporal matters and affairs, in order to promote their spiritual good—and particularly when dealing with women lacking any other counsel (A.-M. Meynard, Trattato della vita interiore, I, Turin 1938, 11)—nevertheless, given the many dangers and inconveniences in this matter, directors are advised against doing so except in truly extraordinary cases.
The director must avoid despotism that imposes his own ideas or keeps the soul in a state of continual inferiority, vain glory and complacency in spiritual direction, loss of time and idle curiosity, weakness and human respect that prevents directing with severity, excessive affection and familiarity, and the attachment of the heart to the directees. A danger to be guarded against is illuminism, that is, the pretense of directing souls with special lights.
The directee must avoid pusillanimity, false security in shifting all responsibility to the director, laziness in willing and acting, vain glory and self-love that manifests itself in speaking too much about oneself, and excessive affection toward the director.
Whom to choose as director? For many, the director is indicated by ordinary and natural circumstances of their environment, such as for many souls the parish priest or the spiritual father of a religious community, etc. In some particular cases, the choice or disposition may occur through special divine inspiration; thus, Bl. Claude de la Colombière for St. Margaret Mary Alacoque.
Apart from these cases, the ordinary choice should be made with freedom, humility, and discernment, carefully weighing the circumstances and possibilities of realization. It is well known how the Code of Canon Law leaves ample freedom in matters of spiritual direction.
It is advisable that the spiritual director be unique, which does not exclude the possibility for the spiritual child to seek advice from other prudent persons in specific and detailed matters. The multitude of counselors creates confusion in souls, which is especially true for those prone to anxiety and scrupulosity.
Once a soul has chosen a director, it may change him. Sometimes this change is imposed by the very ways of Providence; for example, if the director or the directee is transferred, or if the director, due to lack of time, can give the directee only very limited or almost no time, or can limit his direction to spiritual letters alone.
Even for intrinsic reasons, this change may be advisable; for example, difficulty in opening up to a particular director that is not mere temptation, timidity, or pride; or the inefficacy of particular direction arising from theoretical or practical deficiencies in the director. The change should be made with prudence, without haste, after listening to the enlightened opinion of others.
But one must carefully avoid inconstancy and self-love.
VII. SPECIAL FORMS
1. Spiritual direction of women. This requires particular prudence and delicacy. “As a creature of intuition rather than cold reason, woman is perhaps more exposed than man to errors and exaggerations, to a lack of balance,” especially in spiritual matters (Plus, p. 129 ff).Particular prudence is required, for as La Bruyère notes, women love much talking, and under the appearance of obedience and being directed, they often love their own tastes, commanding and directing the director: “They want,” says La Bruyère, “a director after their own fashion, that is, a director of whom they themselves are the directors, suggesting the manner in which he should direct them.”
2. Spiritual direction of children. “To direct a child consists in initiating him directly and personally into the practice of virtue and the reform of his bad habits. It is to teach him how to become a perfect Christian, how to correct a particular defect that mars his soul, how to acquire a certain manner of thinking, a certain rule of conduct required by his present situation. Through spiritual direction the child learns to apply in his personal conduct and in his relations with others the graces received in Communion and Confession” (E. Poppe, La direzione spirituale dei fanciulli, Italian trans., Milan, p. 33).
The best setting for spiritual direction of a child is Confession. It is advisable to take as particular subjects of direction prayer, mortification (with special regard to modesty and purity), and duties of one’s state in life. E. Poppe particularly recommends “dogmatic” spiritual direction, that is, direction grounded in doctrinal formation, since a direction that is only moral is not desirable.
While spiritual direction is an ordinary means of perfection for every adult Christian, it is an absolutely indispensable means for the child and the young person, as J. J. Rousseau also recognizes in Émile (Bk. V). “A child and,
The greater the adolescent or young person, the less likely they will ever, without a miracle, attain the fullness of the Christian life.» (C. Gnocchi, op. cit. in bibl., p. 15). The widespread and profound use of spiritual direction (d. s.) for young people encounters many obstacles from confessors, due to a lack of trust in a good outcome, a supposed lack of time, and from the young themselves, many of whom are ignorant of it, prejudiced against it, or do not understand its limits, often dangerously overstepping them and becoming disillusioned as a result. In children and young people, the fundamental quality of a good method of spiritual direction is gradualness. In children and young people, particular care must be taken to form them in truth, in moral conscience, in the will, educating their Christian personality, and finally, in educating them toward the fullness of Christianity. Directors of souls are advised to read the chapter *I giovani* in A. Grazioli, *La pratica dei confessori nello spirito del C. Casso* (Asti 1945, pp. 139-44).
### 3. Spiritual Direction by Letter
The ordinary means of giving spiritual direction, which should always be used when no serious reasons oppose it, is oral spiritual direction—«I say this,» notes De Guibert (ch. IV, sect. 2, II, p. 193)—*ubi haberi potest aeque bona directio ore accipienda*; people should be warned against seeking the same direction through letters: «the mere difficulty of changing directors or opening up to another does not seem a sufficient reason for doing so, except in particular cases where it is difficult to open up.»
Spiritual direction by letter, given to people who have not first met the director in person, is not to be considered useful or effective, except in response to specific questionnaires.
Occasional spiritual direction given by letter, if preceded by an occasional oral direction—for example, during a retreat—can rarely be useful unless it serves to supplement norms of direction already begun orally.
Spiritual direction by letter may be useful in the particular case where the director has long guided a soul, and that soul now faces particular difficulties, while the current spiritual director lacks the necessary directive capacity.
In spiritual direction by letter, numerous dangers and difficulties must be avoided, including the excessive expenditure of time, not compensated by proportional fruit, since the same ends can often be achieved through less burdensome means, and the difficulty of adequately tailoring the epistolary response to the state of the soul at the moment the letter is received (Plus, VII, pp. 149-52).
Nevertheless, as Plus notes, there is an immense quantity of spiritual direction letters. Some are doctrinal (e.g., those of Mons. D'Hilst), others more psychological (e.g., those of St. Francis de Sales), and others more descriptive (e.g., those of Fr. Didon). Some contain general advice and serve for a certain number of souls (e.g., those of St. Vincent de Paul), while others focus on particular cases (e.g., the letters of Fr. de la Colombière to St. Margaret Mary; Plus, VII, p. 148). The *Letters of Spiritual Direction* by Mons. D'Hilst, edited by A. Baudrillart, are renowned.
**Rules:**
1) Write with a view solely to the glory of God;
2) Be concise, for, as Marmion observes: «long, frequent letters of spiritual direction do more harm than good» (Letter of Nov. 1919, in *Les Voies*, p. 264);
3) With women, do not indulge in sentimentality;
4) Never share personal confidences with women.
### 4. Spiritual Direction for Priests
On the spiritual direction of priests, the beautiful teachings of Bl. Caffaso are contained in Mons. A. Grazioli, *La pratica dei confessori nello spirito del b. Caffaso* (Asti 1945), pp. 311-20.
### 5. Spiritual Direction for the Psychically Abnormal
Psychotherapy, as old as humanity in its empirical approaches to mental processes, as a modern science provides valuable notions and methodological principles for the spiritual direction of psychopaths. In this direction, it is necessary to keep in mind the systematic classification of mental illnesses into general psychoses, which in their most acute forms can lead to a total loss of reason.
BIBL.:
Plus, *La direction spirituelle*, VII.