DISCERNMENT OF SPIRITS
Supernatural discernment (discretio spirituum), recommended by Holy Scripture (1 Thess. 5:19–21), enables one to distinguish, at least in a general way, the origin of the internal movements of the soul—whether they proceed from the good spirit, to be followed, or from the evil spirit, to be guarded against. This knowledge may be of two kinds: that which belongs to the “graces gratis datae” and is an extraordinary charism (v.) granted to few (1 Cor. 12:10), and that which is the fruit of progress in faith and union with God, attainable by all (Heb. 5:14).
To assist spiritual men in recognizing the interior movements or impulses—whether through thoughts or affections—that draw them toward good or evil, or the agents that produce them, spiritual masters have written various rules. Among these, the most celebrated are those in the *Exercitia spiritualia* of St. Ignatius (Rules for Discerning Spirits, 1st and 2nd Week). “Good spirits” are those internal motions or tendencies that proceed from God, the good angel, or the human spirit guided by right reason and conscience, or by faith and charity. Conversely, “evil spirits” are those whose cause is the demon or the human spirit insofar as it is guided by the desires of corrupted nature. The importance of discerning spirits lies in the necessity of resisting the evil spirit while being docile to the motions of God, since all initiative toward perfection and holiness comes from Him (John 6:44), and by following His promptings, the soul is assured of further divine assistance.
Yet one must carefully distinguish the present inspiration from subsequent inspirations in which the soul may, on its own, add things not immediately given or willed by God, and which must therefore be scrutinized with care (St. Ignatius, *Rules*, II, no. 8). Often the divine motion is not consciously perceived, and in such cases, the docility of the soul consists in acting in all things according to what appears conformable to the light of faith. Thus, it will hold in high regard good thoughts that arise within it, guarding itself through habitual recollection from negligence, and will profit from those affections that, in the presence of good examples or similar occasions, it feels stirring within itself. A condition for docility to bear fruit is that it be united with interior peace and humble conformity to the will of God. The more faithful one is in following the motions of the good spirit, the more delicate and sensitive one becomes in discerning them, and the more abundant they will be (J. de Guibert, *Theologia spiritualis*, no. 134).
Since illusions are never entirely excluded, the rules for discerning spirits must be applied collectively so that their convergence may yield greater clarity, while prudence recommends seeking counsel from an experienced director.
Certain signs for recognizing the good spirit may be drawn from the object of the illuminations and impulses. Signs of the evil spirit include falsehood, futility, darkness or false lights of the imagination, obstinacy of judgment, exaggerations, disturbances, pride and false humility (of words rather than deeds), presumption and despair, a hardened and closed heart, impatience in trials, rebellion of the passions, duplicity, dissimulation, attachment of the heart to earthly things or persons, alienation from Jesus, false and bitter Pharisaic zeal (G. B. Scaramelli, *Discernimento degli spiriti*, chaps. 6–9). A thought that arises contrary to the doctrine of the Church or necessarily leads to it cannot be from God (cf. St. Ignatius, *Rules*, II, 5–6). Likewise, an inspiration that contradicts a certain obligation is suspect. Moreover, although peace is a sign of the good spirit, there can in some cases be a false peace by which the evil spirit lures a sinner or a lukewarm soul to persist in their state (ibid., I, 1).
Discernment of spirits therefore presupposes great experience, counsel, and discretion, and must be accompanied and sustained by prayer and study.
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