by Frank Walter Kimper

ABSTRACT: The purpose of this dissertation is to examine the spiritual direction given by Francis of Sales in the light of the insights gained from the modern psychological research reported by 0. Hobart Mowrer and Harry Stack Sullivan in order to understand the dynamic processes involved which make for growth; and to compare the findings with pastoral counselling as presented by Seward Hiltner to determine what contributions spiritual direction may have to make to present-day pastoral counselling.

Francis of Sales was chosen for study because he is recognized by the Roman Catholic Church as a saint and a Joetor of the Universal Church as a result of his successful work in spiritual direction; and because much of his direction was devoted to lay people involved in the affairs of secular life who, without time for retreats, wanted to learn to love God more perfectly. 0. Hobart Mowrer and Harry Stack Sullivan were selected because of the significant contributions each

has made toward a psychological understanding of the dynamics of learning, and the effect of interpersonal relation upon growth, respectively. Seward Hiltner was chosen because he is a widely recognized and highly thought-of exponent of pastoral counselling, and is representative of the current approach to that discipline.

The motivation in spiritual direction as practised by Francis of Sales was found to be the desire for self-fulfilment aroused by the contrast between the person's perception of the perfect love of God and his perception of his own imperfection. Such motivation may have had its origin in the yearning to be approved by parents, but the performance of satisfying action (rewarded by approval) leads to the development of interests, aspirations, and feelings of responsibility which become autonomous, and as such motivate and reinforce behaviour in the same way as did the primary drive.

The fulfilment of hopes and the reduction of anxiety are essential to ego satisfaction, and satisfaction is essential to learning, Only rewarded responses are learned. But when satisfaction and reward are perceived in terms of the value system which has become autonomous within the individual, then the approval of conscience is adequate satisfaction to guarantee learning. And as one's value system becomes identified with the person's perception of the will oi God, the desire for the approval of God becomes the powerful motivation for the person's seeking to be perfect in love. On the other hand, non-rewarded desires, as in mortification, are inhibited and finally extinguished.

As new insight comes to a person receiving spiritual direction, it serves to modify his system of values constantly. Always there is a fringe of ideas, not abhorrent to the mind, but which cannot be organized in to its present system. In

the reasoning process insight comes as past learning is reorganized in the light of these fringe ideas, and is suddenly and clearly perceived as having new meaning and value. In this context suggestion is seen as the most powerful agent in the learning process. In prayer the person reflects upon ideas which suggest possibilities, arouse interest, and stimulate reasoning that leads to new insight and continued growth.

A significant factor also is the quality of the relationships experienced in spiritual direction. Both the person’s relationship with God and with his spiritual director are characterized by tenderness. This is noteworthy since a sense of security is the fundamental psychic concomitant of emotional growth. The helplessness of the infant makes him entirely dependent upon the tender care of the "mothering" one for the satisfaction of all his needs. His security depends upon it. So that the infant's need for security is his need for tenderness--a need which continues throughout life, organizing behaviour in ways that gain approval from the significant others in his interpersonal experience. The perceived loving kindness of God, and the gentle acceptance of the spiritual director, provide the person with the kind of psychic security which allows him to examine his emotions and motives, and gain new understanding of himself and his interaction with others. The result is spiritual growth.

These are the dynamics involved in the psychotherapy of pastoral counselling as well. The pastor as counsellor helps the person to help himself, responding in ways that communicate understanding, clarify issues and feelings, and consolidate insights. The aim is to resolve an immediate critical problem through the person's changing perception of himself and his relation with others. The result is an emotional adjustment which makes it possible for the person to deal with the troublesome aspects of his life situation creatively.

Summarized, the conclusions are as follows:

1. Spiritual direction, like pastoral counselling, is a therapeutic experience. All the psychological conditions necessary to set in motion the processes by which therapy takes place in personality development are present in both, the dynamics involved are the same, and the resultant growth can be judged by identical criteria: (a) the motivation is the need for release of tension associated with the demands of conscience, (b) the understanding relationship is fundamental, (c) insight comes with self-understanding, and (d) growing, which modifies the demands of conscience, takes place in experience as insights gained in the secure therapeutic relationship are proved to be satisfactory bases for behaving in all relationships. Humility or acceptance of self, am gentleness or acceptance of others, are the standards by which growth toward maturity is measured.

2. However, in spiritual direction all behaviour is viewed in the light of the person's immediate relationship with God, for in spiritual direction the person' a relationship with God is the primary relationship. This is significant: (a) because awareness of relationship with God enlarges the person's perspective so that he sees his immediate problem in the light of wider or even ultimate possibilities. He sees in himself the possibility of becoming perfect in love, and participating with others in a community of love, which motivates creative striving far beyond the demands of his current problem; (b) because awareness of relationship with God broadens the meaning of personal acceptance. In the assurance of God's love for him the person learns to feel secure everywhere, all the time. He is persuaded that God is constantly supporting his efforts to be loving in all his relationships and gains an emotional freedom which permits a more creative approach to every experience of life; (c) because awareness of relationship with God therapy, not a momentary attempt to make a limited adjustment to an immediate distress, but a continuous process of development through the practice of prayer and mortification for the rest of the person's life.

3. The value of a more explicit reference to the person's relationship with God (which characterizes spiritual direction) should be studied by Protestants with the possibility in mind that the practice of pastoral counselling might be enriched by sharpening the focus upon God.