What do you think?
Rate this book
Spiritual Consolation: An Ignatian Guide for Greater Discernment of Spirits
The third volume in the acclaimed and best-selling Ignatian Trilogy, by international speaker and retreat leader, Fr. Timothy M. Gallagher. In Spiritual Consolation, Fr. Gallagher introduces us to the teachings of Ignatius of Loyola through the use of real-life examples and principles from Ignatius's Second Rules for discernment. Fr. Gallagher, author of The Discernment of Spirits and The Examen Prayer, shows how all of us, especially those with busy religious lives, can learn to listen to and follow God's leading.
192 pages, Paperback
First published April 1, 2007
60 people are currently reading
223 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 13 of 13 reviews
August 29, 2011
This third book in Gallagher's Ignatian trilogy, and its companion first book, were most enlightening for me in developing my understanding in this important area of spiritual discernment. It seems so logical to interpret the consolations that often seem to accompany our search for divine guidance as evidence of God's spirit affirming the direction we are considering. However, in this book Ignatius once again proves his mastery in the realm of spiritual discernment and Gallagher does a commendable job of interpreting his teaching that even consolation can proceed from the bad spirit in "bringing the soul to his hidden deceits (read deceptions) and perverse intentions".
We learn that Christ followers who are advanced in their spiritual maturity are particularly susceptible to such deception because of their eagerness to follow God into wholesome pursuits and ministry opportunities. Yet how often have we seen such mature followers of God enter new ministries with such eagerness, certain that they had been led by God, yet later flounder as the enemy of their soul "weakens it, or disquiets, or troubles the soul, taking away the peace, tranquility, and quiet, which it had before". This weakening, Ignatius asserts, is a clear sign that the "bad spirit" was leading. This book is valuable reading for any spiritual director and for those seeking to more accurately discern the movements of both the good and the bad Spirit in making important decisions for future ministry opportunities.
We learn that Christ followers who are advanced in their spiritual maturity are particularly susceptible to such deception because of their eagerness to follow God into wholesome pursuits and ministry opportunities. Yet how often have we seen such mature followers of God enter new ministries with such eagerness, certain that they had been led by God, yet later flounder as the enemy of their soul "weakens it, or disquiets, or troubles the soul, taking away the peace, tranquility, and quiet, which it had before". This weakening, Ignatius asserts, is a clear sign that the "bad spirit" was leading. This book is valuable reading for any spiritual director and for those seeking to more accurately discern the movements of both the good and the bad Spirit in making important decisions for future ministry opportunities.
August 31, 2024
Not as good as his first book that explains Ignatius’ first set of rules for discernment, but I think it’s because as Ignatius says these set of rules require discernment that is more “subtle and complex” thus making it harder to write about in an explanatory way.
One question that came to mind that I wish was answered/examined in more depth was “What’s the difference between ‘spiritual desolation that needs be rejected’ and ‘disquiet of the soul that indicates a chosen good path was not from God?’” How does one discern if the disquiet or lack of peace is a time of trial from God that requires perseverance or is a sign that that chosen path was not God’s Will and thus need to abandon that path? Maybe the difference is that spiritual desolation is more specific to time in which one is in prayer or practicing a devotion (and God’s presence is not felt) while the latter disquiet is more generalized to a “bigger picture” or “view from above” reflection on one’s spiritual life diminishing over time because of choosing a good that was not God’s Will. Something to continue pondering for sure.
One question that came to mind that I wish was answered/examined in more depth was “What’s the difference between ‘spiritual desolation that needs be rejected’ and ‘disquiet of the soul that indicates a chosen good path was not from God?’” How does one discern if the disquiet or lack of peace is a time of trial from God that requires perseverance or is a sign that that chosen path was not God’s Will and thus need to abandon that path? Maybe the difference is that spiritual desolation is more specific to time in which one is in prayer or practicing a devotion (and God’s presence is not felt) while the latter disquiet is more generalized to a “bigger picture” or “view from above” reflection on one’s spiritual life diminishing over time because of choosing a good that was not God’s Will. Something to continue pondering for sure.
April 29, 2021
Summary: A discussion of the second set of 'Rules of Discenrment' by Ignatius.
In Ignatius' classic Spiritual Exercises, a guide for spiritual directors to give a 30-day retreat, Ignatius has a number of annotations or suggestions for spiritual directors. Some of the most helpful and discussed are his Rules of Discernment. These rules guide understanding whether something is from God or satan (or at least a distraction from God.) Ignatius' rules are split into two groups. The first group is discussed in Gallagher's earlier book The Discernment of Spirits. Spiritual Consolation discusses the second set of rules.
The second set of rules largely focuses on spiritual consolation and desolation and how the more mature believer may be tempted by satan differently than a less mature believer might. The central insight in my mind is that generally, satan seems to tempt less mature Christians by desolation, making them question God or their path. But in this second set of rules, Ignatius focuses on the idea that satan tempts more mature Christians by placing additional good opportunities or ideas in their path as a way to distract them from the better option.
One example in the book is a deacon that has come to a new parish and is helping it clean up its finances, become more focused in ministry, do fundraising, etc. But as he is there a while, he realizes that the youth programs are inadequate, and no one is taking a real interest in youth and their discipleship. So he considers if whether he should stop his work with administration and finance and refocus his time on youth. It is not that either is bad. Both may be what God is calling him to. But either adding too much onto your plate so that you cannot do either well, or working on both but losing time and energy for personal devotion and prayer is a bad long-term result.
The point of rules of discernment, especially this second set, is that God does have a plan for you and that God is trying to guide us to be more aware of his presence. But satan (or more general sin and temptation) regularly tempt us away from the better path. Ignatius does not suggest that there is only one path, and if we veer off of it, we are lost. There are good and better and sometimes awful options, but God can work for our good even if we choose less good options. However, trying to stay in a path that is the right one and hearing from God is what we should strive more most of the time.
I really disagree at points with Gallegher, especially around satan's ability to mimic God's consolation. I think that what satan is doing is mimicking but not actually giving real consolation. Gallegher suggests that satan is giving real consolation, but without the long-term benefits of God's consolation. I do not know how much of this is my theological disagreement with Gallegher because he is Catholic and I am Protestant, or how much other Catholics may also disagree. Because I read this for a class, I can say that most Catholics in my class also seemed to find Gallagher's position concerning.
Overall, I think that this is too technical for most people who do not have a strong interest in Ignatius' Rules of Discernment. That being said, I think this quote is right:
For persons in the second spiritual situation, simply to know that the enemy may attempt to deceive under the appearance of good is already an enormous gift. Conscious that deception is possible precisely in their spiritual energy, they understand the value of the “greater discernment” that Ignatius teaches in these rules. And when, through ongoing spiritual awareness and with the aid of their guides, they assimilate these eight rules in practice, they are effectively prepared to unmask and to reject the “hidden deceits” of the enemy. With joyful and serene confidence, they will “grow and rise from good to better” in the service of the Lord they love.
December 23, 2025
Christians know (or should know) that not every positive spiritual experience is from God. St. Paul says in 2 Corinthians 11:14, "Even Satan disguises himself as an angel of light", and in 1 Thessalonians 5:21 "Test everything, hold fast to what is good."
This book dives into this universal dilemma of the spiritual life by giving a thorough overview of St Ignatius of Loyola's rules for the second week of the Spiritual Exercises, which concern discerning between spiritual consolations.
Once again Fr. Gallagher clearly and precisely explicates the 8 rules of the second week, explaining in plain language and bolstering with many practical examples. This set of rules, as St. Ignatius himself advises, is best read sometime *after* familiarizing oneself with the rules of the first week (see Fr. Gallagher's "Discernment of Spirits"), or once one has progressed from the purgative stage of the spiritual life (battling serious sins and obvious temptations/desolations) to the illuminative stage (active and deeper seeking of God's will, uprooting venial sins, general spiritual awareness).
As with all books in this series, Fr. Gallagher explains that one must accept St. Ignatius as a reliable guide to the spiritual life if they are to make use of these rules. For me as a Catholic, this is not hard to do, but to others it may be difficult. "Where did this guy come up with these so-called rules? Why should I trust them? Where is all this in the Bible?". These are fair questions. Even St. Ignatius himself admits these rules do not encapsulate the entirety of the spiritual life or experiences of God, but rather only capture "to some extent" the "different movements that are caused in the soul" (this is of course a massive understatement, considering the depth, scope and utility of St Ignatius's rules). However I believe that even non-Catholics can find confidence in these rules by considering two things. First, the rules themselves are based on not only what St Ignatius gleaned from his many early failings in the spiritual life (see his autobiography), but his study of Scripture. Above I outline two examples that directly apply to this book in particular, about discerning between "apparent" good thoughts, but you can find the antecedents of his teachings on discernment throughout the Bible. "The heart is deceitful above all things " is another one (Jeremiah 17:9). Secondly, the fruits of St. Ignatius's life and spirituality are extremely apparent: his total conversion and dedication to a vocation of ministerial priesthood; the founding of the world's largest (and arguably most effective) Christian religious order (the Jesuits), who essentially converted the entire continent of the Americas from human- sacrificing paganism to Christianity; and finally Ignatius's own personal humility, love for God, and daily devotion to prayer and Scripture, which are all useful indicators of fruitfulness.
For my part, I found this book extremely helpful and instructive in explaining common avenues the enemy uses to distract or deceive us. Our enthusiasm and eager desire to please God and grow in holiness is often used against us to make us grow too busy or attached to our own "projects of sanctification" to see the actual work God has given us. It's important to stay rooted and I believe St. Ignatius's rules, as expertly outlined here by Fr. Gallagher, are essential in navigating that ongoing battle.
What I love most about St. Ignatius, and why he is so deeply Catholic, is his entire spirituality is about freedom, choice, and holistic integration of the person. God gave us freedom not for its own sake, but so that we may choose Him. Our hearts are wounded and deceitful, but still made by God; our very selves and personalities, while conditioned and warped by sin, are also given by God. With Christ we are called to be crucified and die to ourselves--but not so that we may stay dead, but so that we may be resurrected with Christ. Our hearts are redeemed, not annihilated. Rather than prescribing rote conformity, the rules of Ignatius help us actually train our hearts and minds to understand and choose God's will in our unique circumstances, leaving vast landscapes open for us to explore with God. Ignatian spirituality, as the very name "Spiritual Exercises" suggests, is therefore all about training--training for awareness, understanding, choice--but all within the unrepeatable circumstances of each of our God-given lives.
This book dives into this universal dilemma of the spiritual life by giving a thorough overview of St Ignatius of Loyola's rules for the second week of the Spiritual Exercises, which concern discerning between spiritual consolations.
Once again Fr. Gallagher clearly and precisely explicates the 8 rules of the second week, explaining in plain language and bolstering with many practical examples. This set of rules, as St. Ignatius himself advises, is best read sometime *after* familiarizing oneself with the rules of the first week (see Fr. Gallagher's "Discernment of Spirits"), or once one has progressed from the purgative stage of the spiritual life (battling serious sins and obvious temptations/desolations) to the illuminative stage (active and deeper seeking of God's will, uprooting venial sins, general spiritual awareness).
As with all books in this series, Fr. Gallagher explains that one must accept St. Ignatius as a reliable guide to the spiritual life if they are to make use of these rules. For me as a Catholic, this is not hard to do, but to others it may be difficult. "Where did this guy come up with these so-called rules? Why should I trust them? Where is all this in the Bible?". These are fair questions. Even St. Ignatius himself admits these rules do not encapsulate the entirety of the spiritual life or experiences of God, but rather only capture "to some extent" the "different movements that are caused in the soul" (this is of course a massive understatement, considering the depth, scope and utility of St Ignatius's rules). However I believe that even non-Catholics can find confidence in these rules by considering two things. First, the rules themselves are based on not only what St Ignatius gleaned from his many early failings in the spiritual life (see his autobiography), but his study of Scripture. Above I outline two examples that directly apply to this book in particular, about discerning between "apparent" good thoughts, but you can find the antecedents of his teachings on discernment throughout the Bible. "The heart is deceitful above all things " is another one (Jeremiah 17:9). Secondly, the fruits of St. Ignatius's life and spirituality are extremely apparent: his total conversion and dedication to a vocation of ministerial priesthood; the founding of the world's largest (and arguably most effective) Christian religious order (the Jesuits), who essentially converted the entire continent of the Americas from human- sacrificing paganism to Christianity; and finally Ignatius's own personal humility, love for God, and daily devotion to prayer and Scripture, which are all useful indicators of fruitfulness.
For my part, I found this book extremely helpful and instructive in explaining common avenues the enemy uses to distract or deceive us. Our enthusiasm and eager desire to please God and grow in holiness is often used against us to make us grow too busy or attached to our own "projects of sanctification" to see the actual work God has given us. It's important to stay rooted and I believe St. Ignatius's rules, as expertly outlined here by Fr. Gallagher, are essential in navigating that ongoing battle.
What I love most about St. Ignatius, and why he is so deeply Catholic, is his entire spirituality is about freedom, choice, and holistic integration of the person. God gave us freedom not for its own sake, but so that we may choose Him. Our hearts are wounded and deceitful, but still made by God; our very selves and personalities, while conditioned and warped by sin, are also given by God. With Christ we are called to be crucified and die to ourselves--but not so that we may stay dead, but so that we may be resurrected with Christ. Our hearts are redeemed, not annihilated. Rather than prescribing rote conformity, the rules of Ignatius help us actually train our hearts and minds to understand and choose God's will in our unique circumstances, leaving vast landscapes open for us to explore with God. Ignatian spirituality, as the very name "Spiritual Exercises" suggests, is therefore all about training--training for awareness, understanding, choice--but all within the unrepeatable circumstances of each of our God-given lives.
April 6, 2019
Fr. Gallagher's book is a clear and accessible explanation of Ignatius of Loyola's "second week" of rules for the "greater discernment of spirits."
Where the rules of the "first week" are intended to help the spiritual novice in identifying, understanding, and acting upon "consolations" and "desolations," these eight rules are intended to aid the spiritually adept person in his or her discernment of particular "consolations" themselves.
To put it another way, where Ignatius begins in his first week of rules is early in the Christian's spiritual journey; there he gives the Christian concrete guidelines in discerning which interior movements come from bad spirits and which come from good spirits. Based on this knowledge, the Christian can then recognize when negative emotions might pull him or her away from God. Then, in this second week of rules (which Gallagher explains in this book), Ignatius gives the disciple some clear guidelines to recognize which consolations are truly divine and which are falsely divine, or, in other words, subtly demonic.
This was a very interesting read, but it should be discussed with one's spiritual director or a teacher who has been schooled in Ignatian spirituality. It is subtle - so subtle - and could easily lead to confusion.
I think that through this book I gained a new-found knowledge of how secretly the enemy can work through my positive, affective experiences; not every revelation is from God, and not every "good" experience is actually "good." One must be careful in making rash decisions for the Kingdom. In acting on spiritual decisions, one must be aware of one's feelings at the beginning, middle, and end. Not every summons is from God, and not every sudden idea should be pursued. Ignatius recommends a careful and continual self-awareness. What could reveal the deceits of the enemy is how other things in life are disrupted at the time of spiritual decision; or, how one is slowly led away during the course of a new pursuit into decisions that hurt previous relationships and vocations; or, how the decision immediately makes one feel.
Again, the "second week" of Ignatius is subtle, but this book certainly clarifies things. Gallagher's point in writing it is to clarify Ignatius' writing and to give the modern reader a sure guide for application.
Where the rules of the "first week" are intended to help the spiritual novice in identifying, understanding, and acting upon "consolations" and "desolations," these eight rules are intended to aid the spiritually adept person in his or her discernment of particular "consolations" themselves.
To put it another way, where Ignatius begins in his first week of rules is early in the Christian's spiritual journey; there he gives the Christian concrete guidelines in discerning which interior movements come from bad spirits and which come from good spirits. Based on this knowledge, the Christian can then recognize when negative emotions might pull him or her away from God. Then, in this second week of rules (which Gallagher explains in this book), Ignatius gives the disciple some clear guidelines to recognize which consolations are truly divine and which are falsely divine, or, in other words, subtly demonic.
This was a very interesting read, but it should be discussed with one's spiritual director or a teacher who has been schooled in Ignatian spirituality. It is subtle - so subtle - and could easily lead to confusion.
I think that through this book I gained a new-found knowledge of how secretly the enemy can work through my positive, affective experiences; not every revelation is from God, and not every "good" experience is actually "good." One must be careful in making rash decisions for the Kingdom. In acting on spiritual decisions, one must be aware of one's feelings at the beginning, middle, and end. Not every summons is from God, and not every sudden idea should be pursued. Ignatius recommends a careful and continual self-awareness. What could reveal the deceits of the enemy is how other things in life are disrupted at the time of spiritual decision; or, how one is slowly led away during the course of a new pursuit into decisions that hurt previous relationships and vocations; or, how the decision immediately makes one feel.
Again, the "second week" of Ignatius is subtle, but this book certainly clarifies things. Gallagher's point in writing it is to clarify Ignatius' writing and to give the modern reader a sure guide for application.
January 26, 2025
An informative guide to the second set of Ignatian rules regarding consolation. I liked that the first couple chapters really laid out the qualifications for using the second set, so even if you aren't sure, you can read the first part and decide if the rest is for you. I certainly would heed Fr. Gallagher's words regarding readiness, as this second set of rules could add much unnecessary confusion to someone who didn't need them.
Overall it gave great examples of the nuances involved and the content was excellent. However, it has about 30 pages of endnotes after text of 130 pages. Some of the endnotes are just citations, but many are imperative to understanding the nuances of the second set. So in order to keep the thread, we read the main section, with a bunch of "extras" that are super important. I imagine it was to keep the main thread and not interrupt with the extra notes, but their importance dictates that they shouldn't be way off to find. If anything, one should use footnotes, when those bits are so important. It's annoying to keep going back and forth, and one might not even know the importance of the endnotes if one never looks back! Additionally, whoever chose a lighter grey text for the formatting hates anyone not in their 20s. I don't even need reading glasses yet, but the light text just felt like more work to my eyes. Is that fancy? Use black! For anyone deciding, consider the Kindle edition if you have this problem, too.
Overall it gave great examples of the nuances involved and the content was excellent. However, it has about 30 pages of endnotes after text of 130 pages. Some of the endnotes are just citations, but many are imperative to understanding the nuances of the second set. So in order to keep the thread, we read the main section, with a bunch of "extras" that are super important. I imagine it was to keep the main thread and not interrupt with the extra notes, but their importance dictates that they shouldn't be way off to find. If anything, one should use footnotes, when those bits are so important. It's annoying to keep going back and forth, and one might not even know the importance of the endnotes if one never looks back! Additionally, whoever chose a lighter grey text for the formatting hates anyone not in their 20s. I don't even need reading glasses yet, but the light text just felt like more work to my eyes. Is that fancy? Use black! For anyone deciding, consider the Kindle edition if you have this problem, too.
March 6, 2018
While I think that the information in this book is helpful, it may not be very accessible
July 26, 2019
Book quote:
1- Discernment is the mother of all virtues.
1- Discernment is the mother of all virtues.
August 29, 2023
Very helpful when someone is deepening in their spiritual life and need some guidance.
October 31, 2013
I read this book for my spiritual reading, about a chapter a day, immediately following the reading of Father Gallagher's first book on the Discernment of Spirits. This book involves the rules for "Greater Discernment" of those in the "Second Week" or second spiritual situation (those who are discerning whether spiritual consolation is the work of the good or evil spirit, or directly from God himself). These rules do not apply to everyone. So this book is highly useful for spiritual directors and those seeking a deeper understanding of the spiritual life.
For those seeking a general (and highly practical) treatment of discerning God's will, I recommend Fr. Gallagher's book "Discerning the Will of God".
I rate this book 5 stars, but I have not read much else on these second set of rules.
For those seeking a general (and highly practical) treatment of discerning God's will, I recommend Fr. Gallagher's book "Discerning the Will of God".
I rate this book 5 stars, but I have not read much else on these second set of rules.
August 7, 2012
Wow! Who knew there were such detailed instructions within the Church to help Catholics with discernment?! Awesome! And beyond that, it is striking how these echo, and dovetail with, the discernment gifts God has given me directly! Obviously the Holy Spirit is helping us here in our pilgrimage through enemy territory!
July 26, 2012
My peer supervision group of spiritual directors used this book one year for the study component of our meeting. It's practicality proved to be just what we needed.
April 21, 2017
Gallagher provides a very clear guide for discerning between two seemingly good options based on Ignatian principles of discernment.
Displaying 1 - 13 of 13 reviews