If we go back to what we have described in a previous article, we see that even those concrete instances which St. Vincent seems to give as criteria for discernment were not enough to gauge whether we really know what God wants of us at specific moments of our lives.
We have seen that there were many “gray” areas where much of our personal preferences and choices could come to dominate. That is why I call them “moments” because they are the different times and ways in which God reveals Godself: (1) through the authorities; (2) through mortification in some of our actions; (3) through unexpected events in our lives; (4) through feelings and inspirations; and (5) through reasoning and calm logical analysis.
Through all these “moments,” we still need to see how St. Vincent discerned. Were there concrete steps and criteria that he followed?
He answered this in his conference on Oct. 17, 1659: “On True Lights and Illusions.” Commenting on the CM Common Rules II.16, he emphasized the need to distinguish true lights from illusions or deceptions of the devil, who could dress himself as an “angel of light.” Here, he gave us concrete steps on how to properly discern what is God’s will and what is not.
The preliminary step in any discernment process is to know the whole complex reality. In the words of St. Vincent: “to consider the substance of the matter and its circumstances”.
We think this is very simple, but many Christians differ in their options and convictions because they differ in their understanding of reality.
1. The first step is to formulate clearly the matter for discernment.
Some go into discernment without really knowing what they are asking God for. It is necessary that we formulate the questions for discernment clearly.
For instance, “Is it God’s will for me to enter the religious life?” is a question separate from this other question: “Is it God’s will for me to enter the religious life now?”
Only after answering this question can one proceed to the next: “Am I called to the lifestyle and ministry of the Congregation of the Mission?”
In the case of a father of a family, he may ask: “Is it God’s will for me to leave my family and work abroad?” After answering this question, only then can he proceed to ask: “Should I leave now when the children are still young?” Then he will continue to ask: “Where abroad should I go?”
Of course, the whole process of discernment is interconnected, but it is always advisable to distinguish the separate points to give ample time to reflect on each question.
2. The second step is the in-depth analysis of the complex reality.
Reality is so complex, both in its appearance and causes. It has many different dimensions. It could also be seen from differing perspectives. It is almost impossible to reach an understanding of the whole of it, for the whole reality is in process. Furthermore, we look at it through our personal lenses and biases.
It is here that we need other perspectives and opinions. They can help us grasp, if not the whole, at least the greater part of the matter in question.
A prerequisite of any discernment process is to know all the data related to the subject matter involved. When some data are hidden, we can hardly make a balanced decision.
Take, for example, the act of discerning whether to join the religious life. It is such a broad alternative that we have to look into it more deeply with the help of others: life testimonies and the witness of sisters or priests, attending seminars and search-ins, exposure to several religious orders, and finally living with them to be able to make a lifetime commitment. Many of our misconceptions can frustrate us later on when they remain unresolved.
In deciding on religious life, for example, we have to take into consideration our personal qualifications and capacities, our own family situation at this stage in our lives, the needs of the local Church, and our knowledge of the charism of the community to which we want to commit ourselves. These are all part of the whole complex reality that St. Vincent wants us to see.
Another example is political discernment. Out of the many voices in the political sphere that can lead people to paralysis, how do we decide on very divisive issues? And there are many of these issues at the moment: Pax Silica, China’s intrusion, the International Criminal Court, political dynasties, the Duterte legacy, etc. These are very complex matters that we need information on before we decide what to do personally or communally. This is what St. Vincent means by fully “considering the substance of the matter and its circumstances”.
3. The third step is to consult others.
Because of the complexity of the “matter and its circumstances,” there is always a need for consultation. In matters not very familiar to us, we need expert opinions, people in the know, and persons who could clarify for us the complexity of the present reality. We need to listen to different perspectives to avoid the “echo chamber” or the “tunnel view.”
In familiar circumstances where we are emotionally and personally involved, we still need the guidance of trusted persons (“directors”) who know us best to help us look at our personal situation objectively.
We do not have to “cling” to our spiritual directors throughout our lives. In fact, the role of the director is to teach the person to walk in the way of discernment, first by holding the person’s hands, then by holding one hand, until such time that the person can walk alone with the Lord.
Later in our spiritual journey, we no longer need to consult our director about every move we make, but only about our major decisions. But since many of us are beginners, we still need someone who is familiar with the Lord’s ways to guide us closely along the way. Even Teresa of Avila had a spiritual director until the end of her life.
4. The fourth step is to determine the pros and cons and reach a tentative decision.
We know we have our preferences from the start of the process. However, one of the signs that we are really open to any decision that comes from the Spirit is our capacity to enter into the opposite position and see its advantages as well.
It is advisable to write down the pros and cons of the matter and bring them to prayer, honestly confronting ourselves with them. If we have been honest throughout the process, and after honest consultation and exposure to the matter in question, we can formulate our own “tentative decision.”
What appears weightier to us becomes our tentative decision.
It is “tentative” because we remain open to the Lord’s confirmation in the context of prayer. If it is a matter for communal discernment, we are still open to others’ comments on it.
This is what I called earlier self-reflexivity: that we are open to being confronted, to being questioned, to moving beyond our first positions, and to revising our initial decision. This spirit of humility tells us that we do not have the last word. The last word belongs to God, not to us.
5. The fifth step is to be always aware of the Vincentian criteria.
However, knowing St. Vincent deeply, we see two preferential criteria for our tentative options.
When these two are present, he gives weightier consideration to the matter in question: (a) first, when it is revealed in a concrete life event; and (b) second, when such an event concerns the needs of the poor.
St. Vincent says: “We must submit to God in events.” In another part, he said to his missionaries: “Everyone in the world thinks that this Company is from God because they see that it runs to the most pressing and most neglected needs.”
Events concerning the poor and their needs, both personal and communal in the context of sociohistorical situations, always take priority in any Vincentian discernment.
Father Daniel Franklin Pilario, C.M., is the President of Adamson University in Manila. He is a theologian, professor, and pastor of an urban poor community on the outskirts of the Philippine capital. He is also the Vincentian Chair for Social Justice at St. John’s University in New York.
