Solid Foundations as a Model for Spiritual Formation

It is with the Solid Foundations course that the real, committed journey of the spiritual life begins. When we hear Jesus’ call to follow Him, we need to receive from the Church solid, initial, practical guidance to help us manage our spiritual life and personal relationship with Christ. This, in turn, enables us to correspond steadily to the work of the Holy Spirit. Upon this course, the rest of the spiritual formation is built. This is why it is called Solid Foundations. This course, given since 1995, intends to offer in a summarised way a minimum teaching from the living Tradition of the Church that fulfils this purpose. It has shown its unique efficacy in the sense that, like a retreat, it helps God’s grace to give a strong impulse to implement what has been learned—essentially the strong practice of Lectio Divina and the Prayer of the Heart (Contemplative Prayer)—and the first fruits start to appear, as the person begins to seek guidance (spiritual direction).

We have previously mentioned the need for a body of teaching, a spiritual catechism, a common denominator for the entire Church. In this sense, the course, even if it integrates one of the deepest schools of spirituality (Carmelite), draws when needed from other spiritualities (Desert Fathers, Fathers of the Church, other schools of spirituality).

The synthesis offered by this course provides a potentially much-needed model for spiritual formation. Experience has proved its relevance. Seminarians, religious, monastics, or dedicated lay individuals have received it, and their lives began to change and become more fervent, with clear guidance on what to do to grow spiritually and draw closer to union with Christ. The course includes new and needed aspects in its methodology, as mentioned in the previous chapter: clarity, diagrams for comprehension, practicality, a deep understanding of what the Holy Spirit wishes to realise in us, and the best means for growth, avoiding dispersion and superficial forms. Even though the course is relatively long (21 lessons of two hours each), it has proved from the outset how needed this teaching is, and how students are easily drawn in and persevere until the end.

Here are the contents of the 21 lessons of the course:

Part I: Introduction and Lectio Divina:

  1. Introduction and description of spiritual life, its goal and its stages.
  2. Our Lady and her place in our spiritual life.
  3. The Roots of our Prayer: Dogma and Spiritual Life.
  4. Lectio Divina I: how to listen to God each day through the daily readings of the Bible.
  5. Lectio Divina II: continuation of the presentation. Discernment and difficulties.
  6. Guided Lectio Divina.
  7. Reading the Bible “in the Spirit”. How the Fathers of the Church read the Bible.

Part II: General Laws of Spiritual Life:
8. The spirit in spiritual life. The Theological Acts: Faith, Hope and Love.
9. The ups and downs. The mechanism of temptation. Learning to adjust to the grace of God.
10. Christ in spiritual life. The Transfiguration in spiritual life.
11. The Holy Spirit in spiritual life.

Part III: Prayer of the Heart:
12. Introduction: a) God’s love for us. b) To love God with all our heart: our emotions.
13. a) The Prayer of the Heart: history. b) The method.
14. a) The method. b) Distractions.
15. a) Presenting St Teresa of Avila. b) Recollecting the mind (Way of Perfection 26).
16–17. The recollection movement. “Prayer of Recollection” (Way of Perfection 28–29). God at the centre of our being. Thoughts vs. God’s grace in our spirit (Ascent 29).
18–20. God’s action in the Prayer of the Heart. “Prayer of Quiet” (Way of Perfection 30–31).
21. General advice. Conclusion.

Looking at the contents of these twenty-one lessons gives an idea of the structure of the course. One can easily understand, however, that it is very difficult to grasp the depth and relevance of the material simply from the list of topics. One would need either to attend the course or to read a book that conveys its teaching – something that would require many hours. The course aims to offer clarity (how does it work?) and practicality (what must we do?), which are notoriously difficult to achieve in the fields of spiritual theology and spiritual formation. Let us take a few examples:

The first lesson of the course is key, and its pedagogy differs from the others in that it seeks to engage the students by posing a vital question: what is the goal of our Christian life (now that we are called by Jesus)? It aims to help the student discover the answer for themselves, from their faith and from their actual knowledge and practice. It sets the very high goal of life on earth: union with Christ and the fullness of love. It is bold, yes, but at the same time, if one does not know the goal and the stages towards it, how can one truly embark on such an adventure with Christ? Clarity. This lesson is of utmost importance because time is no longer the main point of reference; rather, it is the line of transformation, the journey of growth. This becomes our reference point—a true revolution.

The same applies to other topics such as Our Lady’s place in spiritual life. Here too, the lesson helps the student move from a merely devotional attitude towards Our Lady to a solid understanding of her place with Christ and with each of her spiritual children. This is followed by a fascinating lesson that reveals the connections between the fundamental elements of the Creed (Triune God, Creation, Fall, Incarnation, Redemption, Sanctification, etc.). Each element of our faith begins to shed new light on our spiritual life. Spiritual anthropology, emphasising the distinction between spirit and soul, is also introduced (to be developed later). A deeper vision of what happens on the Cross (seeing Jesus uniting Himself to each one of us and bringing us to God) changes entirely our perspective. The journey of transformation can now begin.

While being respectful for the present insights and practice of modern expressions of Lectio Divina the School of Mary’s presentation of Lectio Divina is offered in a more biblical, liturgical, and supernatural way. Here, we follow the movement proposed by the Lord Himself in the Gospel: listen to Him and put His Word into practice. it this sense the Word given to Jesus to us performs a descent in us (min and will). This presentation of Lectio truly deserves the Church’s attention because it draws its practice from the grace of the proclamation of the Word in the Mass. In fact, this Lectio is based on the daily readings of the Mass. Showing the student the whole journey of descent of a word given by Jesus into one’s mind and will is of great help. Discerning the voice of the Lord is facilitated by the fact that we receive at least two readings and the message is one.

This first part is followed by one part dedicated to the general laws of spiritual life. It is worth mentioning that in the second part, we focus on the theological acts which bring about the virtues: practical teaching on how to make a theological act. Once the theological acts are explained, one can understand better the meaning of the ups and downs in spiritual life, especially for the beginner (not to be confused with consolation and desolation). Knowing that God dwells in us, it is then clearer for us to understand the work of the new man in us (using the theological acts) and understand why there are temptations and how we need to deal with them. We also learn to avoid a quietist passivity and an activist spiritual life. We learn to enter more deeply into Christ, since we have learned the act of faith. This is at the heart of St John’s Gospel. The Transfiguration of the Lord, as seen by the Greek Fathers of the Church, brings such profound and fresh insights. The Holy Spirit too is presented in a more practical and richer way, focusing also on the person of the Holy Spirit and not only on the seven Gifts. A deeper and more practical insight is given on the seven Gifts. If we pay close attention we can easily notice the “new” practical clarifications added to spiritual life.

The third and final part of the course offers the teaching on the Prayer of the Heart (contemplative prayer), with many explanations rarely found even in St Teresa of Avila or St John of the Cross. St Thérèse’s Act of Oblation is also presented with clarity. Each one of the three brings their part in the discernment. It is worth mentioning a key principle of spiritual life explained by St Teresa of Avila, but rarely understood and used: the difference between the general help of the grace of God and the particular help. Even if it is also present in St Thomas Aquinas, the practical aspect of it—not only in the Prayer of the Heart but in all the economy of spiritual life—is rarely mentioned, and, as St Teresa says, we lose a lot by not knowing it. St John of the Cross not only teaches us about the presence of God at the centre of our being, but, by showing us the difference between the action of God in our spirit and the action in our soul, provides a fundamental key for discernment and avoiding misunderstandings regarding the Prayer of the Heart. St Thérèse, for her part, with her Act of Oblation, shows us various key elements that shed much-needed light on the Prayer of the Heart: the constant desire of God to give himself to us, the importance of entrusting the gift of ourselves to Our Lady, and the need to make this form of prayer a constant way of loving God throughout the day.

The conclusion of the Course bears very important advice and indications. On the one hand, it reminds the student of important points addressed during the course which need to be put into practice:

  1. God’s love for us
  2. Act of Hope: Union with Christ
  3. Spiritual Anthropology
  4. The vital role of Our Lady in spiritual life
  5. The importance of committing to practising Lectio Divina
  6. Act of Faith
  7. The Holy Spirit, soul of our life
  8. Christ, centre of our life
  9. The importance of practising the Prayer of the Heart

On the other hand, it stresses possible weak points:

  1. Loving our neighbour—the real engine of growth in spiritual life
  2. Exploring the deep dimensions of charity
  3. Constantly learning and refining the art of spiritual warfare
  4. Discernment
  5. Receiving personal tuition and spiritual direction
  6. Spiritual reading
  7. The virtue of studying spiritual life
  8. Setting, with spiritual direction, a new daily schedule that can slowly evolve
  9. Understanding the priority of daily faithfulness over state of life
  10. Valuing spiritual friendship
  11. Learning the necessity of ensuring a steady growth
  12. Further courses and formation (year 1, 2, 3, 4 and 5)

Again, it is difficult to overstate the important contribution brought by this course—its practicality, its comprehensiveness, and the fruits it has borne throughout the years. Vocations to the priesthood and religious life have been born; prior commitments in religious life or the priesthood have been strengthened; new fervour and commitment have emerged in many lay persons. One can easily see how, when the extremely rich spiritual tradition of the Church is presented in a pertinent way, it bears fruit. Conversely, one can see the painful dryness in those who have committed their lives to God but have not received this formation, receiving instead a shallow, approximate formation. How sad and empty their lives can become, and how the normal temptations of power, pleasure, and possession take root in hearts that are not filled with a deep spiritual life and a living relationship with the Lord. I am convinced that the steady decline in religious life since 1965 would find many answers in this course and its endeavour. The Second Vatican Council invited us to renew ourselves, and true renewal is interior. As noted in earlier chapters, we lacked a solid and renewed formation capable of helping us implement the Council’s desires. Now that such a formation exists, it is important that we put it into practice.

Principles of Renewal of Spiritual Formation

This course introduces the fundamental pillars of the spiritual life. These are indispensable for every Christian seeking to cultivate their relationship with Jesus and to grow in spiritual life. It follows the principles outlined earlier in this chapter, as well as in the previous one. The School of Mary holds that these elements are vital to any form of spiritual formation within the Church—whether for seminarians, religious, monastics, or dedicated lay individuals. They represent the very bedrock of what we can offer for spiritual development. These elements belong to the Church’s rich spiritual treasury, deposited and refined by God over the past twenty centuries, and drawn from a multitude of spiritual schools. They form the common ground for embarking on a journey of profound spiritual growth. In light of this long experience, it becomes very clear to me in which direction spiritual formation needs to go.

It is also important to underline a pitfall mentioned in a previous chapter: today, we constantly divide ourselves into schools of spirituality, instead of engaging in a deep, spiritual, intelligent, and discerning analysis of the elements of each school—examining which ones are of universal value and how closely they align with the richness and structure of the Mass. By recognising the value of certain practices and comparing them with those from other traditions—which often involve similar practices under different names—we can begin to constitute a common body of teaching. Just to take one example: arrow prayer, contemplative prayer, centring prayer, and the Jesus Prayer are, in many ways, expressions of the same reality.

This effort to create a common body of teaching is necessary in order to offer a shared foundation—a spiritual catechism—valid for all. Only after this work is done can we begin to find our own personal spiritual family. Diversity cannot be the starting point. In the School of Mary, this work has been carried out over the past thirty years, and we believe that its method, structure, and content can be of help to the entire Church. Spiritual renewal was, and still is, the desire of the Holy Spirit for the Church, expressed through the Second Vatican Council.

Training Spiritual Formators

Let us suppose that the Church possesses a body of teaching for spiritual formation. Would that be enough to ensure its implementation? Clearly not. We also need spiritual formators. This is part of God’s design: He uses the Church, the sacrament of salvation, to provide formation. It does not reach us solely through books. That is not His plan. The Church continues the mission of Jesus, the Master of spiritual life. Through the Holy Spirit present within her, she learns how to form her children in the spiritual life. Just as the Church prepares catechists, she must also prepare spiritual formators.

A common body of teaching must be accompanied by places where future spiritual formators are trained. It goes without saying that without personal practice, it is impossible to become a spiritual formator. Let us recall the three qualities of a Master in the spiritual life, as outlined by St Teresa of Avila: learning, experience, and discernment. Forming spiritual formators is, arguably, the Church’s most demanding mission. In a certain sense, it is also her most sacred mission.

Let us also imagine what would happen if priests were also formed as spiritual formators. This would enormously increase the Church’s capacity to transmit the spiritual life—Jesus’ own life.

It is equally important to distinguish clearly between spiritual direction and spiritual formation. We have already addressed this distinction earlier in the book. Let us keep it firmly in mind.

It is therefore important to establish institutes dedicated to the training of spiritual formators.