Introduction
The Practice of Spiritual Direction is a guide to Catholic leaders on how to help individuals seeking personalized guidance from the church. It covers a wide range of topics, including conceptualizing spiritual direction as a practice to the theological underpinnings of the relationships between God and humans. Authors William Barry and William Connolly draw on their experience as priests and educators within the Catholic Church to offer leadership advice (2009). The book is well written, with clear, approachable language, and is full of practical, real examples from the lives of the authors as well as insights from prominent Catholic thinkers. The handbook’s three-part structure is accessible and guides the reader through the concepts and challenges of spiritual direction. Overall, the text is a valuable book for both clergies struggling with the needs of people and for religious-minded individuals seeking ways to help fellow Christians around them.
Main body
The first chapter of the book explores the fundamental concept of spiritual direction. The authors suggest that the notion of spiritual direction is concerned with allowing individuals to understand and embrace their relationships with God (Barry & Connolly, 2009). The book supports the thesis in various ways; first, the idea presented in the chapter should not be perceived by the readers as authoritarian or controlling. Instead, Barry and Connolly interpret the primary cause of spiritual direction as sacred and informational. Thus, the most fundamental issues that can be resolved by applying the concept of religious orientation are related to comprehending the relationship between one and the Lord.
Furthermore, spiritual direction allows people seeking to communicate with God to find the most appropriate path. Therefore, directors must encourage them to “enter into dialogue with God” (Barry & Connolly, 2009, p. 7). Moreover, the author claims that the spiritual direction does not impose a specific outlook on Christianity but instead attempts to lead directees down a path chosen by them individually. Lastly, the chapter emphasizes the importance of one-on-one cooperation and the subsequent relationship-building with people seeking supervision. The first chapter of the book brings in the essential point that is often being discussed in the contemporary theological setting. The chapter serves as a reassurance to the readers since it suggests that directing others spiritually does not imply control over the directee’s reasoning and decision-making.
The second chapter of the text deals with the importance of religious experience in any activities related to spiritual direction and guidance. Barry and Connolly first emphasize the cultural shift that has happened in the United States since the 1960s and identify new elements that any director has to work with (2009). The particularly important idea is that society has become more secular, meaning that each person’s basic religious assumptions begin to differ, implying that no directee will be the same as another. As societal changes begin to happen at a more rapid pace, people will seek security and explicit instruction from figures of authority. Chapter two warns against easy answers or taking on the status of a guru (Barry & Connolly, 2009). Instead, the director should only seek to point the directee towards God and the Bible through relationship building, not specific action. Overall, this chapter is a good set of instructions for any Christian as it reminds the reader of God’s importance over the ideas of humans. Lastly, chapter two sets strong theological boundaries for the authority of any potential director or Christian in general.
Chapter three introduces the part of the text covering the relationship between the director and God, as a spiritually challenged individual is unlikely to help a directee with similar issues. Prayer is presented as first and foremost to any spiritual relationship with God, and the text covers several suggestions regarding worship. Then the handbook veers off on a tangent about the particularities of people who tend to seek spiritual directorship. Those who tend to fail at forming relationships with humans are presented as often also failing to develop a meaningful relationship with God (Barry & Connolly, 2009). This section of the book could benefit from more clarification, as the primary basis for this idea is a result of both authors’ collective experience. However, the following part of the book regarding practical advice to prospective directors about assessing their directees is useful. In general, understanding the background and peculiarities of a person is vital to helping them develop in their relationship with God. Overall, chapter three is an excellent introduction to the second part of the book, particularly regarding sections about interpersonal relationships, though it stumbles at times with extraneous information.
The fourth chapter of the book is focused on describing the most crucial tasks of a spiritual director. The book’s primary ideas include assisting people in paying attention to God’s self-revelations and developing a method of responding to the reactions that originated after communication (Barry & Connolly, 2009). The authors support the thesis of this chapter by exploring ways one can perform the abovementioned tasks effectively. They suggest that both parties should engage in active looking and listening, as these actions are crucial for comprehending God and learning about means of spiritual interactions.
Moreover, the directors should encourage the directee to overcome self-absorbing tendencies if an individual is suffering from the adverse consequences of egotism. The influential director can do so by identifying ways it can hide by appearing as humility and self-knowledge. Furthermore, the chapter suggests that activities with competitive elements are particularly useful in guiding people towards well-developed relationships with God since the method of intense study can appear ineffective and dull (Barry & Connolly, 2009). Lastly, the authors suggest that being in nature and reading the Bible are two of the most privileged places to meet God. Overall, the fourth chapter provides a unique outlook on the way directors can perceive themselves and practices that are especially useful in the context of spiritual teachings. The excellent part of the text is the emphasis on guidance rather than strict supervision. Every individual might have a unique way of responding to God’s revelations that can be enhanced with the spiritual director’s support.
In chapter five, Barry and Connolly examine ways a spiritual director can support directees in describing their relationships with God. The authors share the most impactful means to assist an individual in noticing and communicating within a spiritual realm. The text suggests that the director should help individuals describe their connection with God, their prayer, and how they feel as a result of both. One of the proposed methods of assisting people with the potential questions or uncertainties related to learning about the Lord is through asking directees thought-provoking questions (Barry & Connolly, 2009). However, information-gathering is not crucial for the director as long as the directee discovers approaches allowing them to focus on inner emotions and experiences.
Additionally, unexpressed anger is often the cause of “hitting a prayer wall.” However, sharing feelings is different from reporting feelings, as the process must be voluntary and genuine, which should eventually be beneficial for one’s journey with God. The chapter raises particularly sensitive issues related to ways of communicating with people who can struggle throughout their spiritual experiences. Guiding individuals in a sensitive moment of their encounters with God is one of the most vital stages of one’s path and should be treated by the directors with more outstanding care.
In chapter six, Barry and Connolly explore the matter of resistance in the spiritual context. The text’s central thesis affirms that resistance can be presented in various forms, which must be equally acknowledged. The authors imply that humans are typically resistant to changes occurring in their environment. However, naturally, the relationships between individuals are constantly evolving, “There is something in us that resists change and development, that wants wives or husbands, friends, companions to be the same tomorrow as they are today” (Barry & Connolly, 2009, p. 80). Thus, the novelty incoming from the unique relationships with God can easily be causation for rebellious behavior. Furthermore, the authors discuss ways a resistant-prone person may act, which often might not be explicit. For example, hyper-positive, unemotionally nuanced responses to prayer can also be a manifestation of resistance.
Moreover, resistance can be caused by immaturity, which creates a self-God image, subsequently leading to non-acceptance. Lastly, Barry and Connolly notice that resistance should not be perceived as a sin that needs to be condemned; instead, the director should offer assistance and guidance to a person experiencing such emotions. Notably, directors also must be conscious of their potential for being susceptible to resistance. The chapter is essential in understanding reasons that could lead people to feel antagonistic. It also provides practical approaches that directors can implement to suspect resistance and provide valuable support.
Chapter seven covers some criteria for the director to analyze and interpret the spiritual experiences of their directee. This is in keeping with the previously given recommendation that all directions must be theologically sound. The chapter explores the various ways the directee might report on spiritual experiences that are not actually from God. Specifically, feelings of tranquility and introspection may not always result from God speaking to the person (Barry & Connolly, 2009). Constant tranquility is suspicious, as life is rarely peaceful for an extended period of time. Thereby, only peaceful prayer must be met with some concern as they may reflect a lack of honesty with self (Barry & Connolly, 2009). Additionally, too much humility can sometimes reflect the directee giving away personal responsibility to the director. Chapter seven serves as a good overview for prospective spiritual directors regarding the varied and personalized spiritual experiences different people claim to have. The chapter concludes with poignant yet straightforward criteria for both interpretation and action that Christians should ultimately be imitators of God. This advice makes chapter seven a reliable standalone text to read and contemplate for all Christians.
The next section of the book covers the practicalities of engaging the spiritual life of any directee. Chapter eight describes the qualities and circumstances that affect the effectiveness of any spiritual director’s work. Firstly, the text argues that any potential mentor must be mature, as a childish leader can never help an immature directee. This chapter advises a significant amount of introspection, as all humans are prone to bore and fascinate each other sometimes within a small span of time (Barry & Connolly, 2009). Thereby, the director should be aware of their own ability to do the same and avoid building up inner resistance to the person they are helping. The chapter concludes with practical advice, such as always avoiding conflicts of interest. This includes but is not limited to being a spiritual director for anyone they are dependent on for position or security. Chapter eight serves as a solid introduction to the everyday application of spiritual mentorship. While less insightful than some of the sections proceeding it, this part of the text clarifies some important concepts and has valuable information to any director.
In chapter nine, Barry and Connolly examine the relationship between a director and a directee and suitable ways to cooperate. The authors come to the conclusion that the interactions between the two should be collaborative, private, and motivated by a relationship with God. The chapter begins by suggesting that spiritual teachers should continuously engage in reading non-Christian books. Understanding psychology and nuances of human interactions are crucial, as learning more about the science of how relationships are formed is helpful while working with directees. Moreover, one of the core aspects of the two parties’ associations should be a mutual understanding that the director will continue working with the directee, even when the latter is actively resisting.
Furthermore, privacy and nonintervention are regarded to be essential aspects of the process and must be assured. Lastly, the relationships’ motivation has to be explicitly tied to a connection with God, as additional factors, such as saving a marriage, will be destructive (Barry & Connolly, 2009). Thus, the reasons prompted by self-indulgence will drastically limit the effectiveness of direction. The chapter’s content is useful for both directors and directees, as the transparency of the ties between the two can significantly benefit the process. The clear understanding of the role a director plays in the life of a directee creates room for a more convenient and successful journey to comprehending God’s ways.
Chapter ten covers the various disturbances that may impede the relationship between the director and the directee. Central to this section is the psychological concept of transference, where the directee will project some previous experience on the mentor. This can lead to the directee seeing the director as a harsh boss, caring mother, or close friend, and they will adjust their behavior accordingly. This will hinder the relationship, as it creates dishonesty in communication and action. Chapter ten suggests that directors must avoid being ambiguous, as this leaves room for the individual to fill in with their own projections (Barry & Connolly, 2009). Transference is visible when the directee projects anger, love, and other strong emotions onto their mentor. It is also possible that the director is the cause of the disturbance, as they may be resistant to hearing and understanding others. This is a reminder from chapter nine about the vitalness of maturity. In general, acknowledging the difficulties of such spiritual work is vital as constant, overly positive messages can harm rather than help Christians. Chapter ten identifies obstacles that are relevant for any relationship, not just for spiritual directors.
Chapter eleven examines the topic of supervision within the spiritual direction. The author explores reasons for additional guidance, and ways directors can approach it. Barry and Connolly claim that supervision is exceptionally beneficial and even necessary for all directors, particularly in the setting of group sessions. First, directors can primarily benefit from a supervisor, as their help allows directors to keep their spiritual experiences in check. Additionally, this relationship dynamic helps directors grow as mentors, which is essential for their mission, “the relationship of supervisor to a spiritual director is one of the best means of facilitating the director’s growth as a director” (Barry & Connolly, 2009, p. 176). Second, a spiritual director’s experiences can vary to a great extent; therefore, accepting additional assistance might be necessary.
Thus, the chapter provides pieces of advice to undergo successful supervision sessions. Barry and Connolly mention the importance of sharing feelings in a group setting, which can be helpful in developing trust (2009). Third, a director should attempt to treat each directee as a whole instead of by session, which encourages avoiding aimless speculation from supervisors. Overall, the chapter brings in the vital point of additional guidance that directors should seek to obtain a well-balanced spiritual experience. The normalization of seeking advice and talking about potential issues is one of the central messages presented in the text.
The conclusion of the text mostly provides parting ideas and thoughts about smaller topics related to spiritual mentorship. Of particular importance is seeing the bigger picture outside of the one-on-one relationship with the directee. The book argues that while spiritual life and development are inner, there should be reflections of it in outer living (Barry & Connolly, 2009). Concepts of justice, particularly social justice, are emphasized as necessary to any Catholic. A prayer life with no concern for others must be considered suspicious. Another concept to pay attention to is the idea of a social bubble. Spiritual directors should avoid only working with individuals who are similar to them demographically, particularly regarding economic standings. The conclusion ends with the idea that many venerable Catholic texts deal with people of another era and that modern humans may have different needs and desires.
The conclusion does not contain a significant amount of new ideas or insights. Instead, it seems to be where the authors put all the ideas they could not fit into the preceding chapters. The precise pieces of advice may not always apply to every spiritual director and seem somewhat scattered compared to the book’s highly organized main text. The writing is still clear and engaging; however, this segment of the text could benefit from a more substantial summary of the main points, rather than just being some afterthoughts.
Conclusion
In summary, Barry and Connolly proposed valuable and practical insights into the field related to assisting those who enter the world of prayer. The book suggests ways of communicating and building relationships with individuals experiencing spirituality uniquely, as it might differ from directors’ personal practices. One of the central recommendations proposed by the book is to acknowledge the diversity of religious experiences. The authors suggest that spiritual leaders must be open to the Lord’s ability to interact with people through various encounters, which is a manifestation of an ultimate “sense of wonder” (Barry & Connolly, 2009, p. 133). Overall, the book presents spiritual direction as guidance revealed through companionship on a journey.
Reference
Barry, W. A., & Connolly, W. J. (2009). The practice of spiritual direction. Harper & Row.