The Universal Call to Holiness and the Imperative for Spiritual Formation

The Second Vatican Council unequivocally affirmed that all baptised persons are called to holiness. This profound teaching underscores that Christian life is not merely about avoiding sin or adhering to moral precepts, but about actively pursuing a deep and transformative union with Jesus Christ. For centuries, the path to such profound spiritual growth, often termed “spiritual formation,” was largely confined to those in consecrated life—religious orders, monks, and nuns—who received dedicated training and guidance. However, with the Church’s renewed emphasis on the universal call to holiness, there emerges an urgent need to extend this vital body of teaching and practical guidance to all the faithful, particularly the laity.

This chapter aims to precisely define and delineate “spiritual formation,” distinguishing it from other forms of Christian instruction, such as catechesis or adult formation programs like OCIA. While catechesis provides essential foundational knowledge of the faith, spiritual formation transcends mere intellectual understanding. Let us call to mind Mystagogy and also the teaching of the Spiritual Masters. It is a dynamic process designed to facilitate a lived, experiential relationship with God, enabling individuals to respond effectively to the promptings of the Holy Spirit and advance toward profound intimacy with Christ. The goal is to articulate a common denominator body of teaching for spiritual formation, distinct yet complementary to the Catechism, which can serve as a robust framework for all Christians.

Defining Spiritual Formation: A Path to Union with Christ

Spiritual formation can be formally understood as a practical and progressive path of teaching that guides baptised individuals to respond to Jesus’ Call, discern and respond to the Holy Spirit’s movements, grow in grace, and advance towards ever-deeper union with Jesus. It involves a comprehensive body of doctrine and the guidance of qualified formators, accompanying individuals through the distinct phases of their spiritual journey.

It is crucial to differentiate spiritual formation from related, but distinct, concepts:

Spiritual Formation vs. Catechesis

Catechesis serves as the indispensable foundation, imparting essential knowledge of the faith. It introduces core beliefs, moral teachings, sacramental practices, and the structure of prayer, ensuring a scriptural basis and a fundamental understanding of Church doctrine. It aims to inform the intellect and prepare individuals for an initial commitment to Christian virtues.

However, spiritual formation transcends this initial catechetical stage. While catechesis provides the “what” of faith, spiritual formation delves into the “how” of living it deeply and experientially. It is particularly pertinent after what is often referred to as the “second conversion”—a transformative moment where faith shifts from being primarily knowledge-based or externally practiced to a profoundly personal and interior reality. This “second conversion” marks an awakened relationship with Christ and a practical discovery of the Holy Spirit, signifying a readiness for deeper spiritual work. Spiritual formation, therefore, guides the believer into a mature, grace-filled journey, addressing inner life, personal transformation, and the cultivation of an intimate relationship with God, rather than solely intellectual comprehension.

Spiritual Formation vs. Religious Formation

Traditionally, consecrated persons undergo both spiritual formation and religious formation. Religious formation specifically initiates an individual into a particular state of life, covering aspects such as vows, the history, charism, and specific customs of their religious order or congregation. It is intrinsically linked to the external structure and duties of consecrated life.

Spiritual formation, on the other hand, focuses on the interior spiritual life—the cultivation of one’s relationship with Jesus Christ, applicable regardless of one’s state of life. While religious formation addresses the “new state of life,” spiritual formation concerns the inner dynamics of living out that life. The challenge today is to extract the universal and necessary elements of spiritual formation from the bi-millennial wisdom of the Church’s prophetic tradition, making them accessible and applicable to lay persons who have heard Jesus’ call to holiness in their own state of life. Without this distinct offering, the universal call to holiness risks becoming a superficial aspiration rather than a lived reality.

The “Second Conversion” and the Personal Call of Jesus: God’s Initiative

The journey of spiritual formation is often initiated or deepened by a profound personal encounter with Christ, frequently referred to as the “second conversion.” This is distinct from baptism, which plants the seed of divine life. The “second conversion” signifies a conscious and personal turning point, moving from a “good reasonable life”—one that may be morally upright and outwardly observant but spiritually lukewarm—to an awakened, living relationship with the Risen Lord.

“A Call is a Call”: God’s Sovereign Initiative

It is essential to grasp that “a call is a call”—it is a personal and specific act initiated by Jesus himself to an individual, at a particular moment in time when that person is ready. The universal call to holiness, affirmed by Vatican II, does not imply that everyone has automatically or palpably received this personal call. Rather, it underscores God’s desire for all to enter this deeper relationship. “It depends not upon man’s will or exertion, but upon God’s mercy” (Romans 9:16). God’s initiative is sovereign; our role is to witness, facilitate the encounter, and, crucially, to pray fervently that the “Lord of the harvest… send out workers into his harvest field” (Matthew 9:38).

Preparing the Soil: The Human Response to Divine Grace

While God’s grace is sovereign, our collaboration is essential. Just as John the Baptist prepared the way for the Messiah, we are called to prepare the “soil” of our hearts and to help others prepare theirs to hear Jesus’ gentle voice. This preparation involves a series of “thresholds” or purifications that enable us to receive God’s most precious gift: the personal call to follow Him closely.

Biblical examples illuminate this pedagogy:

  • Abraham’s Three Thresholds: God led Abraham through three stages of detachment and growth—leaving his land (freedom from tribe), offering Isaac (freedom from blood ties), and the descendants’ sojourn in Egypt (freedom and growth through labor)—before they fully embarked on the journey to the Promised Land. These represent foundational purifications for a deeper walk with God.
  • The Young Rich Man: Jesus did not immediately invite the young rich man to follow Him but first asked if he had kept the commandments, indicating that foundational adherence to God’s law prepares one for higher realms of commitment. Perfection does not cancel the basic requirements but builds upon them.

St. Teresa of Avila and the Interior Castle: A Witness to Conversion

The Church’s rich spiritual tradition provides profound insights into these preparatory stages. St. Teresa of Avila’s masterpiece, The Interior Castle, describes seven “Mansions” or stages of spiritual growth, leading to union with Jesus. Significantly, she places the “second conversion”—the entry into a living, supernatural relationship with Jesus—at the Fourth Mansion.

The three preceding Mansions are crucial for understanding the necessary preparation. St. Teresa vividly describes individuals in the Third Mansion as leading outwardly “good reasonable lives”—faithful to Mass, morally upright, and helpful to others—yet, critically, “the living Jesus is not there!” This observation, underscored by Blessed Marie-Eugene OCD, is a revolutionary insight, revealing that many devout Christians may remain spiritually “dormant” despite their external piety. Humility and genuine repentance, often born from profound falls as seen in the Prodigal Son, are also powerful preparations, though they too necessitate a journey of rehabilitation and purification, as exemplified by St. Paul’s three years after his conversion.

St. Teresa’s own “second conversion” at age 39 provides a compelling example. Despite being a nun for 19 years, her heart remained divided, outwardly engaged in spiritual conversations but emotionally scattered. The Lord, with immense patience, used two key experiences to bring about her inner transformation:

  1. Reading St. Augustine’s Confessions: Struck by Augustine’s lament, “Too late did I love You… You were within, and I without,” Teresa realised God was not to be found externally but in the depths of her own heart. This ignited a profound inward turn.
  2. The Image of Christ at the Pillar: Encountering a statue of the wounded Christ, His gaze met hers, powerfully revealing His love and suffering for her. This beauty acted as a “huge magnet,” drawing her entire being towards Him, compelling her to surrender all external attachments and give Him her undivided heart, including her emotions.

From this moment, a “new Teresa” emerged, driven by Christ’s absolute desire for her entire being. Her life became a testament to the divine equation: to receive Christ totally in the abundance of His grace, one must give Him everything, radically and continuously. This radical self-offering, though often needing to be renewed due to human weakness, is the “huge magnet that attracts and seduces Christ,” unleashing a torrent of graces beyond imagination.

The Five Pillars of Spiritual Formation: Practical Implementation

Responding to Jesus’ personal call and embarking on the journey to holiness requires concrete means and structured support. Based on the Church’s bi-millennial wisdom, particularly as understood through the formation of consecrated persons, the following five pillars constitute the essential, harmonious framework for spiritual formation applicable to all who hear Jesus’ call:

1. A Complete and Adapted Teaching of Catholic Spiritual Doctrine

This pillar involves receiving structured formation in Catholic spiritual doctrine. This includes comprehensive courses that delve into the depths of spiritual life, going beyond basic catechesis. It also necessitates consistent personal engagement through:

  • Reading spiritual topics: Immersing oneself in the writings of saints, spiritual masters, and theological works on spiritual life.
  • Studying spiritual topics: Engaging with the material in a more rigorous and reflective manner to deepen understanding and allow grace to permeate the intellect.

2. Receiving Personal Tuition

Personal tuition involves direct, individualised guidance on the spiritual teaching received. This allows for:

  • Checking practical implementation: Ensuring that theoretical knowledge translates into lived experience.
  • Addressing questions and difficulties: Providing clarity on specific challenges encountered in the spiritual journey.
  • Guidance on implementation: Receiving tailored advice on how to integrate the teachings into one’s unique life circumstances.

3. Receiving Spiritual Direction

Spiritual direction is a delicate and crucial element, providing personalised accompaniment for real growth. It differs from confession (a sacrament focused on sin and forgiveness) and personal tuition (focused on teaching). The spiritual director helps individuals:

  • Discern God’s action: Recognising the movements of grace and the Holy Spirit in their lives.
  • Optimise grace: Making the most effective use of divine assistance.
  • Balance elements: Harmonising the different aspects of spiritual life according to the individual’s stage of growth and specific circumstances. The spiritual director adapts the general teaching and tuition to the unique capacity and needs of the person.

4. Having a Sacramental, Committed, and Fervent Life

A vibrant spiritual life is sustained by consistent engagement with the Church’s sacramental life and personal devotional practices:

  • Sacramental Life: Regular participation in the Holy Mass and the Sacrament of Reconciliation (Confession).
  • Committed Spiritual Practices: Daily practice of Lectio Divina (prayerful reading of Scripture) and the Prayer of the Heart.
  • Fervent Devotion: Cultivating deep devotion to Our Lady and the Holy Spirit, as guides and intercessors on the path to following Jesus most effectively.

5. Fulfilling the First Aspect of God’s Will: Duties of State of Life

Holiness is not sought outside of one’s daily life but within it. The primary expression of God’s will for each person is found in the perfect fulfillment of the duties of their specific state of life (e.g., married life, single life, professional calling). This pillar encompasses:

  • Love of one another: Practicing charity in all relationships.
  • Forgiveness: Extending mercy and releasing grievances.
  • Service: Engaging in acts of service within one’s community, parish, or broader society.
  • Spiritual Friendship: Connecting with others who are also on the journey of spiritual growth for mutual support and accountability.
  • Zeal (sometimes Mission): A fervent desire to share the faith and lead others to Christ, when applicable.

These five pillars are of equal importance and must be implemented harmoniously. Any weakening or absence of even one pillar can jeopardise steady spiritual growth. The guidance provided by personal tuition and spiritual direction is especially vital in ensuring this balance and integration.

The Church’s Role and the Future of Spiritual Formation

Despite the profound implications of the universal call to holiness, the practical implementation of comprehensive spiritual formation for the laity remains underdeveloped. Currently, the support offered in many parishes is often insufficient for those who have heard Jesus’ personal call and desire to pursue holiness seriously.

There is an urgent need for the Church’s prophetic function to provide robust support in all five pillars, particularly in:

  • Structured Teaching: The Church must offer a complete and advanced teaching in spiritual life for lay people who have heard Jesus’ call, similar to the foundational catechesis provided by the Catechism. This requires a new “mystagogical tool”—a common, more advanced teaching on spiritual formation that synthesises the core wisdom of the Church’s spiritual tradition, transcending the specificities of different schools of spirituality while honoring their richness. The time for such a synthesis is not only ripe but urgent, to overcome a “blurred vision of what advanced spiritual life is.”
  • Trained Formators and Directors: There is a critical need to train a multitude of qualified individuals—spiritual formators, personal tutors, and spiritual directors—to guide and accompany lay people on their journey.

By seriously addressing the need for distinct spiritual formation for the laity, the Church reinforces its commitment to the universal call to holiness, ensuring that all baptised persons receive the practical, bi-millennial wisdom necessary to respond fully to their vocation. Furthermore, this endeavor will also benefit consecrated life by clarifying the distinct yet interconnected roles of “Religious Formation” and “Spiritual Formation,” allowing both to flourish more effectively in their respective contexts. The path to union with God, the ultimate goal of Christian life, necessitates a radical commitment to spiritual formation, moving beyond superficial criteria to a profound engagement with the transforming grace of Christ.