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Published online by Cambridge University Press: 09 September 2014
The article is divided into two parts. The first deals with the subject of spiritual discernment in Christian tradition: its nature, importance in the spiritual life, and the aspects of the spiritual life on which it bears. The second part deals with Catherine of Siena's particular approach to the subject of discernment: an explanation of the three images she uses to illuminate the meaning and operation of discernment and an exploration of the theological sources of her teaching on this subject.
1 An excellent source book on spiritual direction, including the approach to discernment, in various historical and cultural settings and among a variety of world religions is McNeill, J. T., A History of the Cure of Souls (San Francisco: Harper & Row, 1977)Google Scholar, first published in 1951.
2 For a history of discernment within the Christian tradition see Discernment of Spirits, ed. Malatesta, E., tr. Richards, I. (Collegeville, MN: Liturgical Press, 1970)Google Scholar which is an English translation of the article “Discernements des esprits” in the Dictionnaire de Spiritualité Ascétique et Mystique, Vol. III (Paris: Beauchesne, 1957), cols. 1222-91.Google Scholar A briefer, but more readable, treatment can be found in Leech, K., Soul Friend: The Practice of Christian Spirituality (San Francisco: Harper & Row, 1977), pp. 34–89.Google Scholar
3 Catherine of Siena, The Dialogue. tr. and introd. Noffke, S., The Classics of Western Spirituality (New York: Paulist, 1980)Google Scholar is an excellent new translation with a fine introduction to Catherine and her work. Hereafter, this volume will be cited as Noffke with page reference.
4 It is interesting to see, for example, how clearly Catherine's teaching on discernment in her letter on discretion to Sister Danielle of Orvieto (let. CCXIII) parallels the teaching Catherine receives from God in The Dialogue, 9 and 10 (see Noffke, pp. 39-45). For Catherine's letter, see Le lettere di s. Caterina da Siena, ed. Misciatelli, P. (Florence: G. Barbéra, 1860) 4 vol.Google Scholar
5 A good example of a classical treatment of discernment in the area of morality is The Cloud of Unknowing, tr. Wolters, C. (Baltimore: Penguin, 1961), pp. 65–68, i.e., chapters 9-11.Google Scholar
6 The best known treatment of good and evil spirits is probably the “Rules for the Discernment of Spirits” in The Spiritual Exercises of St. Ignatius of Loyola. A good English edition is The Spiritual Exercises, tr. Corbishley, T. (Wheathampstead, Hertfordshire: Anthony Clarke Books, 1963), pp. 107–14.Google Scholar
7 Two particularly valuable treatments of positive and negative feeling states in prayer and how their significance is to be judged are Julian of Norwich, Showings, tr. and introd. Colledge, E. and Walsh, J., Classics of Western Spirituality (New York: Paulist, 1978), pp. 204–205Google Scholar, i.e., “The Seventh Revelation,” fifteenth chapter, in the long text; and Teresa of Avila, The Interior Castle, tr. Kavanaugh, K. and Rodriguez, O., The Classics of Western Spirituality (New York: Paulist, 1979), pp. 67–84Google Scholar, i.e., “The Fourth Dwelling Place.”
8 One of the best records of the problems of discernment in prayer encountered as the soul progresses from ordinary to mystical prayer is The Life of Teresa of Jesus: The Autobiography of St. Teresa of Avila, tr. and ed. Peers, E. A. (Garden City, NY: Doubleday Image, 1960).Google Scholar A very valuable source for those who face problems of discernment in the area of prayer is John of the Cross' Dark Night of the Soul, tr., ed., and introd. Peers, E. A., 3rd rev. ed. (Garden City, NY: Doubleday Image, 1959).Google Scholar
9 As will be clear in Part II, Catherine of Siena devotes special attention to the problems of discernment in the active life.
10 Ignatius of Loyola treats of this in his Rules for Discernment for those who are advancing from good to better.
11 This temptation to excessive attachment to penance was one Catherine of Siena knew from personal experience; therefore she gives copious advice on the subject in both The Dialogue and the letters.
12 Particular attention is being given to this problem of the spiritual life of our own times. In the last few years an increasing number of articles have appeared on the subject of apostolic “burn-out.” See, e.g., Oliva, M., “Burnout,” Ministries 1 (May–June 1980), 23, 26–27.Google Scholar
13 Noffke, pp. 39-42. See also Let. CCXIII in which Catherine develops the same image, adding the detail of the “hand of free will” which plucks the virtues which the soul consumes.
14 In The Dialogue God the Father is presented as the speaker but since Catherine is author of the book I usually refer to the teaching as Catherine's.
15 See, e.g., Dialogue 1 and 63 and elsewhere (Noffke, pp. 25, 118).
16 Dialogue 4 (Noffke, p. 29); 155 (noffke, p. 330).
17 Dialogue 10 (Noffke, p. 42).
18 See Dialogue 9 (Noffke, p. 40). See also The Life of Catherine of Siena by Raymond of Capua, trans., introd., and annot. by Kearns, C. (Wilmington, DE: Glazier, 1980) Part 1, ch. X, no. 92, p. 85.Google Scholar
19 See Noffke, “Introduction,” pp. 8-9.
20 Dialogue 9 (Noffke, p. 41).
21 See, e.g., Dialogue, 137-39 (Noffke, pp. 282-86) and 147 (Noffke, p. 311).
22 Dialogue 11 (Noffke, pp. 43-45).
23 See, e.g., Dialogue 6 (Noffke, p. 33); 6 (Noffke, p. 35); 7 (Noffke, p. 35) and elsewhere.
24 Dialogue 7 (Noffke, p. 36).
25 See Mt 25:31-46; Acts 9:4-5; I Jn 2:7-11; 3:14-18; James 1:27; 2:14-19.
26 Dialogue 6 (Noffke, p. 33).
27 E.g., Dialogue 7 (Noffke, p. 36); 11 (Noffke, p. 45) and elsewhere.
28 Dialogue 6 (Noffke, p. 33); 145 (Noffke, p. 304).
29 Dialogue 6 (Noffke, pp. 33-34) and elsewhere.
30 E.g., Dialogue 128 (Noffke, p. 252).
31 E.g., Dialogue 141 (Noffke, pp. 289-93).
32 E.g., Dialogue 155 (Noffke, p. 331); 156 (Noffke, p. 333).
33 Dialogue 11 (Noffke, p. 43).
34 Cf. Dialogue 144-45 (Noffke, pp. 299-307).
35 Dialogue 93 (Noffke, pp. 171-74).
36 Dialogue 9 (Noffke, p. 40); 11 (Noffke, pp. 42-44); Let. CCXIII.
37 Dialogue 11 (Noffke, p. 43).
38 Dialogue 144 (Noffke, pp. 301-303); 9 (Noffke, p. 41).
39 Dialogue 11 (Noffke, pp. 44-45).
40 Dialogue 11 (Noffke, p. 44).
41 See the summary by Noffke, “Introduction,” pp. 9-11.
42 See, e.g., Dialogue 3 (Noffke, p. 28); 12 (Noffke, p. 45); 27 (Noffke, p. 67); 108 (Noffke, p. 202) and elsewhere.
43 This is a clear case of the influence of Thomas Aquinas on Catherine. See, e.g., Summa Contra Gentiles I, 60–61.Google Scholar
44 Dialogue 161 (Noffke, p. 349).
45 See Summa Theologiae I-II, q. 65, arts. 1-5.
46 On the unity of the virtues, see Dialogue 7 (Noffke, pp..37-38). On charity as form of all the virtues Dialogue 11 (Noffke, pp. 42-45).
47 Dialogue 7 (Noffke, p. 36); 11 (Noffke, p. 45) and elsewhere.
48 Dialogue 8 (Noffke, pp. 38-39); 11 (Noffke, p. 45); 145 (Noffke, p. 303) and elsewhere.
49 See note 28 above.
50 See Noffke, “Introduction,” pp. 3-7.
51 Dialogue 144 (Noffke, pp. 302-303).
52 Dialogue 145 (Noffke, pp. 303-307).
53 Chapters 135-153 of The Dialogue are devoted to this subject. Again, the influence of Thomas is evident. See, e.g., Summa Contra Gentiles III.
54 Dialogue 137 (Noffke, p. 283); 141 (Noffke, p. 292).
