INFANZIA SPIRITUALE. - A state of interior life in which, through ascetic effort, one possesses in relation to God and neighbor the virtues that children have by nature and that ordinarily characterize the first age of man. This collection of virtues consists above all in innocence, simplicity, spontaneity, openness, sincerity, faith, humility, abandonment (v.). One who advances in i. s. possesses these qualities without simulation or ostentation, affectation, fraud, or envy, not inwardly intending something different from what he professes outwardly (cf. Sum. Theol., 2ᵃ-2ᵃᶜ, q. 109 ad 2); he is ready to endure evil rather than commit it, while believing in the goodness of God and of others. In the adult, this form of spirituality must, in order to remain virtuous, be joined to discretion, which preserves the proper mean in the aforementioned virtues, both in measure and in manner, and avoids the defects accompanying the state of childhood (cf. I Cor. 13, 11).
The origin of this search for and choice of virtues, as a spiritual treasure, is partly natural, arising from the esteem that man generally has for the qualities listed, but it is principally supernatural, originating in the Savior’s admonition: “Unless you become like children (ὡς τὰ παῖδε), you will not enter the Kingdom of heaven” (Mt. 18, 3; cf. Mc. 10, 15), “Let the children come to me, for the Kingdom of heaven belongs precisely to such as these” (Mt. 19, 14), “Whoever is the least among all of you, he is the greatest” (Lc. 9, 48). St. Peter recommended that one should be “like newborn children, without deceit, longing for the purest spiritual milk,” rejecting “all malice, all deceit, every kind of hypocrisy, envy, and slander” (I Pt. 2, 1-2).
Prolonged practice of the ascetic life leads to this spirit of simplicity in spiritual life, whereas a life of sin and experience of evil, in oneself and in others, leads to inner and outward complication. It is a great perfection to preserve or restore to one’s soul the innocence, rectitude, and that higher simplicity born of wisdom that are proper to i. s. The saints were all endowed to an eminent degree with such virtues. It is enough to recall St. Benedict, St. Gregory the Great, St. Nilus, s. Francesco d'Assisi, s. Tommaso d'Aquino, s. Roberto Bellarmino, s. Francesco di Sales, s. Alfonso de' Liguori, s. Giovanni Bosco, s. Teresa del Bambino Gesù; among the more recent, Dom Columba Marmion O.S.B. and Fr. Adolfo Petit S. J., to say nothing of countless others.
A development of the doctrine in depth and scope was given by St. Teresa of Lisieux through her autobiography Histoire d'une âme (translated into almost all languages) and her spiritual writings, emphasizing awareness of one’s own weakness and littleness, together with complete and bold abandonment to the omnipotent and transforming action of divine mercy. This state of spirit leads to great and constant docility and generosity in following the inspirations of the interior Master, in fulfilling the duties of one’s state, even the smallest, and in lovingly accepting the sufferings sent by God. I. s., especially as contained in the Teresian message, also called the “little way,” was praised and recommended by the pontiffs Pius X, Benedict XV, Pius XI, and Pius XII.
As regards the mystical life, i. s. disposes the soul for it, while mystical gifts increase and perfect II.
BIBLI: A. Petit, Sacerdos vée institutus, 3rd ed., Bruges 1907-1908, II, Recoll. 12, and V, Recoll. 8 and 14; P. Martin, La «Petite voie» d'enfance spirituelle d'après la vie et les écrits de la b. Thérèse de l'Enfant Jésus, Bayeux 1923; Pius XI, Address of 11 February 1923; G. V. Gestel, Ons Goddelijk Kindschap, Amsterdam 1929; R. Thibaut, Dom Columba Marmion, Brussels 1930, pp. 244-45; G. Blanco, L'i. s., Milan 1940; P. Johanns, De weg der Kinderen, Lannoo-Tielt 1946; A. Combes, Introduction à la spiritualité de ste Thérèse de l'Enfant Jésus, Paris 1946; Pius XII, autograph. 7 August 1947; various authors, Vita e dottrina spirituale di s. Teresa del B. G., Florence 1949.
Arnaldo M. Lanz