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“Spiritual direction, therefore, explicitly acknowledges what is often only implicit in other forms of pastoral care: that the directees' desire for more life, more integration, more union with God is grounded in the indwelling Spirit and that God is an active Other in the relationship. The working alliance is thus grounded in mystery and explicitly acknowledges that the way, too, is mystery.”

Spiritual DirectionSelah
Book:The Practice of Spiritual Direction
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“The gospels indicate a development in the apostles' attitude toward Jesus. They first see him as a person of power and only later come to accept him as the Messiah. They are depicted as reacting with horror to his initial descriptions of how his Messiahship would be lived out. Only after the resurrection do they come to recognize his betrayal and death as the way God was willing to have salvation achieved. Thus the disciples are described as people in the process of experiencing and of developing conviction on the basis of that experience. Christianity rests on that bedrock." (p. 23)”

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Book:The Practice of Spiritual Direction
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“We remain free, however, to listen to God's communication or not to listen, and free to respond or not to respond to what we hear. When we speak of contemplative prayer, we are speaking at the same time of awareness of this communication by God and of a willingness to listen and respond. Conscious relationship begins when I choose to listen to or to look at what the other is doing. After I have made this choice, I then freely decide whether to respond or not. Thus, by contemplative prayer we mean the conscious willingness and desire to look at and listen to God as God wishes to be for me and to respond. I may accept or reject God's initiative. in either case I have responded. When this process occurs, the person has the 'foodstuff' for beginning spiritual direction." (p. 34”

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Author:William A. Barry
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“The stereotype of the pale, emaciated ascetic who has developed total control of all his reactions and responses does not fit our description of the responsive hearer of the word. That controlled a person would be a poor candidate for the kind of spiritual direction that makes relationship a central focus. The best candidates are those who have lived life and not been afraid of its joys and pains. They have been able to develop close relationships with other people. And they have strong desires for something more in their relationship with God. " (p. 37)”

Spiritual Direction
Book:The Practice of Spiritual Direction
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“Both of these attitudes -- unrelenting listlessness and dogged good cheer -- have to yield to the realities of prayer and life if the relationship with God is to grow and spiritual direction be helpful. Pointing repeatedly to discordant notes that sound in prayer will usually be the most valuable assistance directors can give. But sometimes people's defenses will be so entrenched that only a forthright confrontation will capture their attention. Such a confrontation would have to be focused clearly on the main issue: Are they willing to notice what is happening in prayer and in life, or are they screening out material that conflicts with a mood they feel they must maintain?" (Ch.5, p. 75)”

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Book:The Practice of Spiritual Direction
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“Some of the most outstanding spiritual directors in Christian history - like Catherine of Siena and Ignatius of Loyola - either never had an office or orders, or did much of their work of direction before they held such an office. Generally speaking, effective spiritual directors are discovered by the Christian community; they do not put themselves forward without first having others seek their help. Because priests and ministers stand out publicly in the churches as spiritual leaders, most often it is they who have been sought out as spiritual directors. But ordination is not necessary (nor, as we shall see, sufficient) for effective spiritual direction.”

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Book:The Practice of Spiritual Direction
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“The more conscious directors are of the life of the Christian community and the more knowledgeable they are about the experienced relationships of that community with God and with all reality, the more helpful they are likely to be to directees. But their authority arises basically from the fact that they share in the faith-life of the Christian community as it experiences its dialogue with God. This makes the director first of all a brother or a sister of the directee and provides the basic ingredient for the informal, nonhierarchic - "just two people talking" - but creative atmosphere that seems to characterize helpful direction today.”

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Book:The Practice of Spiritual Direction
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“The kinds of men and women most likely to engender trust in others are those described in the same study as developed persons. They are not perfect, but they are relatively mature. They show signs of having engaged in life and with people. They are optimistic, but not naive, good-humored, but not glad-handers. They have suffered, but not been overcome by suffering. They have loved and been loved and know the struggle of trying to be a friend to another. They have friends for whom they care deeply. They have experienced failure and sinfulness - their own and others' - but seem at ease with themselves in a way that indicates an experience of being saved and freed by a power greater than the power of failure and sin. They are relatively unafraid of life with all its light and darkness, all its mystery.”

Spiritual DirectionSelah
Book:The Practice of Spiritual Direction
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“It needs to be emphasized that directees are real people, and as such they are just as varied, just as ambivalent, just as attractive and unattractive as are, for example, directors themselves. Real people can be scintillating, and they can be boring, often within the same hour. They can be banal, and they can be inspired. They can be concerned about momentous and serious issues and about trivia. They can be sunny, and they can be gloomy. In their prayer life they will show all these dispositions and more. Spiritual directors who want to foster a relationship between such people and their God need to have a "surplus of warmth".”

Spiritual DirectionSelah
Book:The Practice of Spiritual Direction
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“How does this "surplus of warmth," this love for people as they are, show itself in spiritual direction? It appears in three attitudes: commitment, effort to understand, and spontaneity. Commitment is the willingness of spiritual directors to help directees grow in union with God and to commit their time, their resources, and themselves to that end. Effort to understand means that spiritual directors try to maintain a contemplative attitude toward directees, try to perceive how the directees are experiencing God and life. Spontaneity means that spiritual directors are themselves, not controlled and inhibited by their role as spiritual directors, but able to express their own feelings, thoughts, and hopes when expressing them will be helpful to directees. Without spontaneity, "commitment and effort to understand will appear cold, impersonal, and stereotyped.”

Spiritual DirectionSelah
Book:The Practice of Spiritual Direction
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