Discernment of Spirits
February 1, 2025

One of the premier Thomists of the 20th century, Fr. Norris Clarke, stated that “responsible obedience… requires that I myself freely and responsibly judge whether it is here and now good for me to obey.1” In his eyes, the Christian has not only a duty but an obligation to discern whether any command, even one coming from the highest level of magisterial teaching, is good for him in the “here and now!” For men and women used to clear-cut answers to the complex problems of life, this can seem not only daunting, but even scandalous. Being able to decide for oneself what is good is both a great privilege and a grave responsibility; moreover it is unavoidable, and no one can opt-out of coming into their own inheritance as a full human person, made in the image and likeness of God. Here, I offer a high-level reflection on how one can become more capable of this kind of discernment.

The most fundamental principle of discerning spirits is to ask oneself the question, “does this action help me to love God and love my neighbor more?” To respond to this properly requires thoughtfully connecting the task at hand to the two great ends of the law— God and neighbor. This is often not immediately evident, but the very process of analyzing helps to bring to the forefront the deeper spiritual meanings of one’s life in the world. Does my job help me to love God and neighbor more? Maybe I’m working for the Church, or a charitable organization— but more likely than not, my labor has no direct relation to God and neighbor. In that case, I need to discover the dignity (or lack thereof) in what I do on a day-to-day basis. Do I smile at other people when I engage with them? Am I grouchy and demanding of my subordinates? Do the projects I work on help other people come home and enjoy time together with their families? Can I go to Church and be proud to offer the fruits of my labor to God? The answers to these questions may be yes— great! Or, they may be no, and that may indicate it is time to make changes.

The fundamental space where this happens is in prayer, but I am using the word in a far more expansive scope than mere designated time for linguistic rituals. Glancing at a crucifix throughout the course of the day is a profound form of prayer— even the more so because it intrudes in on the mundane moments of life without retreating from them. It is important to ensure that my connection to God is not a retreat from my duties and responsibilities, but a nourishing wellspring that gives me the strength to perform them well. What opportunities do I have throughout the day to reflect on what I’m doing? Do I try to fill in pockets of silence with the noise of social media, or music, or other distractions? Is there artwork in the places I frequent that reminds me of the important themes of my life— of God, family, death, and life? Is my first reaction when something bad happens to swear, or to offer up the moment to God? These are easy starting spaces towards developing a robust prayer life that is fruitful and consistent.

To close, consider that the natural consequences of deep reflections and discernment is some sort of change or action in the world. James warns of navel-gazing, lest one become “like a man who observes his natural face in a mirror… and goes away and at once forgets what he was like.2” It is easy to feel accomplished at having recognized the parts of one’s life that need changing, but one should not rest assured in this recognition until the difficulty is overcome and the virtue secured. How many a man has tarried, year after year, under the guise of “working on” something, until finally he dies having accomplished nothing! Brothers and sisters, may this never be us, but in all things may we abide in that holiness that is reflective, honest, and simple. We can do no otherwise!

1 Norris Clarke, Person and Being (Milwaukee: Marquette University Press, 1993), 52.

2 James 1.23-24

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New Columbia Movement

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