Spiritual Directors within the New Orders

  • Patricia Ranft


In the first chapter we discussed the groundbreaking role that the Samaritan woman played in the ministry of Jesus; immediately after comprehending the meaning of Jesus’ message, she departed to direct others to their salvation. As a result, “many Samaritans from the town believed in him of the strength of the woman’s testimony” (Jn 4:39). Lest the skeptic think that such exegesis is the product of overzealous projections into Scripture on my part, we should listen attentively to Teresa of Avila’s ruminations on the Samaritan woman’s spiritual direction.


Religious Life Spiritual Life Spiritual Quest Spiritual Direction Spiritual Advice 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.


Unable to display preview. Download preview PDF.

Unable to display preview. Download preview PDF.


  1. 4.
    See Alison Weber, Teresa of Avila and the Rhetoric of Femininity (Princeton, NJ: Princeton University Press, 1990.Google Scholar
  2. 12.
    Cf. Ignatius Loyola, The Spiritual Exercises, tr. Thomas Corbishley, 2nd ed. (repr.: Wheathampstead: Anthony Clarke, 1963).Google Scholar
  3. 13.
    For a thorough analysis of Teresa’s influence on Francis’s spirituality and direction, see M. M. Rivet, The Influence of the Spanish Mystics on the Works of Saint Francis de Sales (Washington, DC: Catholic University of America Press, 1941), especially chapter 6. See also letters 216; 223; 280, in Francis, Jane, pp. 121; 125; and 126; respectively; and Francis de Sales, Introduction to a Devout Life. M. J. (Ratisborn: Frederick Pustat and Co., n.d.), 10.Google Scholar
  4. 15.
    See Elizabeth Stopp, Madame de Chantal (Westminster, MD: Newman Press, 1963), 106–107; and Francis, Jane, 69; 84.Google Scholar
  5. 18.
    Elizabeth Rapley, The Dévotes (Montreal: McGill-Queen’s University Press, 1990), 5.Google Scholar
  6. 19.
    Charles E. Williams, The French Oratorians and Absolutism, 1611–1641 (New York: Peter Lang, 1989), 53–74.Google Scholar
  7. 67.
    See María de San José, Escritos espirituales, ed. Simeón de la Sagrada Familia, 2nd ed. (Rome: Postulación General, 1979); and Arenal and Schlau, Untold Sisters, 43.Google Scholar
  8. 68.
    These works are collected under the title Formacion de novicias y ejercicios de piedad in Ana de San Bartolome, Obras completas de la beata, ed. Julian Urk-iza, 2 vols. (Rome: Edizioni Teresianum, 1981, 1985).Google Scholar
  9. 100.
    Jeanne Françoise Fréymot de Chantal, Sa Vie et ses oeuvres (Paris: Plon, 1874–1879), 8, 5: 605–606.Google Scholar
  10. 155.
    Letter to unnamed friend, quoted in M. Denis Mahoney, Marie of the Incarnation (Garden City, NY: Doubleday and Company, 1964), 259.Google Scholar
  11. 157.
    Louise Sullivan concludes likewise: “With the guidance and support of Vincent, it had devolved on Louise de Marillac to create and sustain this spiritual bond among the young women. … The spiritual as well as the professional formation of the sisters was, therefore, largely the task of Louise de Marillac.” Vincent de Paul and Louise de Marillac: Rules, Conferences and Writings, ed. Francis Ryan and John E. Rybolt, intro. Louise Sullivan (New York: Paulist Press, 1995), intro., 50.Google Scholar
  12. 173.
    Cf. Edward R. Udovic, “‘Caritas Christi Urget Nos’: The Urgent Challenges of Charity in Seventeenth Century France,” Vincentian Heritage, 12:2 (1991), 85–104.Google Scholar

Copyright information

© Patricia Ranft 2000

Authors and Affiliations

  • Patricia Ranft

There are no affiliations available

Personalised recommendations