book review: Martin Thornton, Spiritual Direction: a practical introduction

Book Review:
Martin Thornton, Spiritual Direction: a practical introduction, (London: SPCK, 1984)



Martin Thornton (1915-1986) was an Anglican priest, spiritual director, and an author and lecturer on ascetical theology. This work on spiritual direction demonstrates particularly strong emphases on the importance of theological expertise together with professionalism in spiritual direction. Thornton hopes the book will represent 'an extended syllabus covering the range of studies required for competent direction' (p.ix). In chapter one, he cites Anthony Russell's The Clerical Profession which characterises the process of professionalisation in four factors: 'the basis of theoretical, esoteric knowledge'; 'professional educational and social institutions'; internal 'control over recruitment, training, dress and behaviour'; 'its own ethical system'. Thornton's vision of spiritual direction is a world away from Guenther's homely paradigms and one wonders whether the author is not reacting against the clergy's fall in prestige in twentieth century society. While it is certainly important for the church to listen to society's view, I think the Christian faith community must set its own agenda and not be overly concerned to meet what seem to be fundamentally secular criteria of professionalism. Thornton's concerns may be exacerbated by his position of priest in an established church; other denominations and church networks may find it easier to take a sceptical view society's expectations.



In chapter two, entitled 'The ambulance syndrome', Thornton suggests that we must resist the view that spiritual direction is basically therapeutic. Rather, direction is 'the creative cultivation of charismata; the gifts and graces that all have received' (p.10). Despite my criticism of Thornton's concern for professionalism, he is clear on the need for a theological approach to direction. For example, he is willing to accept the straightforward assertion of theological points by directors, even at the risk of paternalism (p.11). Similarly, suffering should not - indeed, cannot - be see in a purely humanistic light but as 'something to be interpreted and creatively redeemed' (p.12). Related to Thornton's concern for professionalism is his desire for objectivity (p.14). Of all the qualities necessary in a director, learning tops the list in Thornton's view. It seems to me that specifying one requirement above the others probably does more harm than good but if this must be done, I would suggest love over learning. It is interesting that Guenther links love with amateurism and suggests that it lies at the heart of direction (Guenther p.145). Such a model of direction bases itself on 1 Corinthians 13 - a more solid foundation than scholarship.



Three analogies are discussed in connection with the directorial relationship. Firstly, the director is 'physician of the soul' (p.24). While the analogy has some merit, I prefer Guenther's midwife imagery because it suggests a more collaborative relationship and one in which something natural is taking place and where the director is less of a primary agent. Analogies which preserve a central place for divine agency are more appropriate. The second analogy is that of askesis. Here the director is like the sports coach who forms a relationship with the athlete: 'a partnership aimed at a common purpose: run to win' (p.27). This is a more satisfactory analogy in which the director is not centre stage. Thirdly, Thornton discusses 'nuptial analogy' - referring to the church as the Bride of Christ. While this imagery clearly has a very solid scriptural basis, Thornton does not spell out exactly how the director fits in - indeed s/he might be something of a 'gooseberry' in this analogy. He wants to convey the 'domestic' aspect of the directorial relationship but I think that Guenther's host analogy is much more coherent and fruitful.



The notion of analysis in spiritual direction is clearly important to Thornton, as demonstrated by his entitling chapter five of this book 'Love on the slab'! The directee (or 'client' in Thornton's more professional terminology) seeking guidance must first be placed 'on a stone cold slab, to be analysed, classified, sorted out and generally pulled to pieces' (p.30). I am not sure this is a helpful image but, to take a positive view of this approach, Thornton wishes to respect the individuality of his client and to understand him or her on a deep level, while doing so in the context of traditional categories within ascetical theology. The client can be understood in terms of two sets of opposing characteristics. The speculative and affective categories 'broadly distinguish the intellectual and the emotional' (p.32). Secondly, clients may fall into 'world-affirming' or 'world-renouncing' classifications (respectively, kataphatic and apophatic). The first of these reflects 'a wide sacramentalism, with a full-blooded acceptance of the human body and its senses: grace perfects nature' (p.35). For world-renouncing clients 'material creatures are not evil, they are a nuisance that get in the way. It is the via negativa' (p.36). In relation to these basic distinctions, Thornton borrows a term from Baron von Hügel - 'attrait' which 'means a person's natural spiritual propensity' (p.32). In addition to these classifications, a number of others are added: 'we have now unearthed a skeleton list of opposing tendencies: speculative-affective; renunciative-affirming; transcendence-immanence; Father-Christo-centrism-Holy Spirit; lax-scrupulous conscience; objective-subjective atonement theory; extrovert-introvert; Arian-Apollinarian; individual-corporate; recluse-gregarious; active-passive; amateur-professional; grim-gay; upper class-lower class.' (p.87) I am not sure that human beings can be categorised in this way but Thornton's discussion is erudite and illuminating. I think his analysis has value even if we do not follow the overall approach.



A syllabus of ascetical knowledge for spiritual directors includes the following four areas: A) Bible and creed; B) Ascetical theology proper; C) Moral theology; D) The schools of prayer (p.49). No wonder Thornton ascribes so much importance to learning! Who is equal to such a task?! It is interesting to note the place given to moral theology in this scheme. In 'The practice of Spiritual Direction' Barry and Connolly divorce spiritual direction from moral guidance. Thornton devotes a whole chapter (his tenth) to moral theology, which he distinguishes from Christian ethics. For him, 'the only valid test is moral theology: progress, whatever its exact nature, means committing less sin and growing more joyfully penitent' (p.94). The integration of moral theology with spiritual direction is to be applauded, as is Thornton's theological approach to morality: 'Man's last end, not the wellbeing of society or the initiation of universal justice, or even love between neighbours, is the one criterion for moral judgment' (p.82). The holistic approach is carried through as he explains that ethics and morality lead one to understand the need for grace - and consequently the practice of prayer (p.83).



The theological vigour of this book is one of its great strengths - as is its faithfulness to Christian tradition. Chapter eight is a particularly impressive section, dealing with the Benedictine regula, the 'three-ways progression', and the use of the Bible. Thornton does not say that the traditional 'purgation-illumination-unity with God' scheme is in need of updating but he offers an alternative biblical pattern: 'covenant - incarnation - incorporation' (pp.56-7). One should perhaps be a little tentative here since the scheme is certainly not set out explicitly in scripture but I think Thornton is right to identify the various themes and it is reasonable to consider their application to the Christian life. In particular, the integration of Old Testament motifs into an understanding of Christian spirituality is to be welcomed. The following (ninth) chapter continues the theological discussion, now addressing 'creed and doctrine'. The doctrine of the Trinity is explored in connection with Christian devotions: 'overstress on transcendence leads to formalism, legalism ... Overstress on immanence produces subjectivism, quasi-mysticism' (p.68). The author's dual concern for theological truth and Christian piety shines through in passages such as this one. The same thoroughgoing grasp of theology and tradition emerges in chapter eleven where the various 'schools' of spirituality are discussed.



In chapter twelve, the issue of the client's progress is discussed. Thornton's view that the spiritual director must discern the progress made by the directee is shared by Guenther (Holy Listening, p.68). Progress is related to morality and the biblical progression of 'covenant-incarnation-incorporation' already discussed. This theme is continued through chapter thirteen in the context of ancient and modern views on progression. I think Thornton completely misses the point of Christian mission when he posits the progression 'evangelism-ecclesiasticism-prayer' (p.107). It seems clear that he sees prayer as the real business of the Christian while witness is just for enthusiastic beginners. When the progression is re-stated, the situation worsens if anything: 'people-ecclesiasticism-God' (p.108). This is an unsatisfactory privileging of worship over caring for people (in whatever way). A healthy Christian piety will integrate loving God and loving our neighbour since these are inseparable commandments.



Chapter thirteen investigates Bruce Reed's The Dynamics of Religion. Thornton is concerned that this section might simply represent the re-iteration of his own convictions in sociological rather than theological terms. I think he is right to be concerned about this and I do not regard it this as the book's most successful section. I think Thornton sometimes displays what one might call a 'Christendom' model with regard to church and the clergy. For example, we read that the 'function of the Church is worship, the priestly function is set within the sanctuary' (p.119) The 'oscillation theory', in Reed's terminology, deals with 'two alternating modes of though, or outlook, or experience. These two alternating modes or poles are variously described, the basic distinction being that between 'religious' and 'secular' activity' (p.111). This is a specious distinction, in my view, and one which can only undermine the spirituality of those not employed as professional clergy - indeed, one wonders how helpful it is for the professionals! A further concept is that of 'process' or 'movement'. In psychology, 'dependence' consists of two kinds' : 'extra-dependence' focussed on someone or something outside oneself and 'intra-dependence' or self-reliance. Thornton discusses the oscillation between 'extra-dependence' and 'intra-dependence' suggesting that such movement is healthy. Another kind of movement is that between the 'manifest' and 'latent' functions of the church. The former refers to 'prayer, worship, liturgy, preaching' whereas the second refers to 'conversion, the unleashing of spiritual power upon the world' (p.117). In Thornton's view, 'The Church's task can be put into sociological terms and translated back into theology to the support and enlightenment of both' (p.118) but it is not clear to me that anything new has been learned beyond the unfamiliar terminology.



Spiritual Direction: a practical introduction is a very valuable contribution to the literature on spiritual direction. The sociological analysis is the weakest section. Thornton's ecclesiology is also questionable, suffering from a Christendom view of sacred space which compartmentalises religion. However, the breadth and depth of his theological understanding is impressive and this is combined with a clear concern for the spirituality of individual Christians. Thornton draws on a rich appreciation of ascetical tradition and offers a helpful context for spiritual direction. His analogies for the directorial relationship are less successful than Guenther's, for example (Holy Listening) and his desire for objectivity and professionalism are questionable. Thornton's biblical revision of the three-ways progression is timely and helpful. Overall, this work is a rich discussion which rewards careful study and will enhance the practice of this important spiritual discipline.