Thirty years ago, I used to give a monthly silent retreat for active nuns, offering spiritual direction. Each session began with a simple talk, followed by one-on-one meetings. What struck me, time and again, was how much of our precious time together was spent on what felt like elementary spiritual concepts: the theological acts, basic discernment, the dynamics of temptation, lectio divina, prayer of the heart, the place of Our Lady and Christ in one’s inner life. This essential, practical formation consumed three-quarters of our time, leaving only a quarter for what I considered ‘proper’ spiritual direction—addressing their specific, individual needs.
One day, the community’s superior, a woman of deep humility, asked me for my general observations on the spiritual health of her sisters. I shared my honest assessment: ‘Most of your nuns don’t seem to have had the appropriate spiritual formation. I find myself repeating the same fundamental teachings to each one, though I’m sure each believes I’m offering them something unique.’ Her response was immediate and profound: ‘Jean, give us this spiritual formation.’ And so, we did.
This experience, repeated in various forms over three decades, revealed a critical, widespread gap not just within that community, but throughout the Church. It’s a challenge seen among consecrated persons, in seminaries, and increasingly, among lay faithful striving for deeper spiritual lives within new ecclesial movements. We are a Church very rich in spiritual doctrine, yet often, we lack a cohesive, practical, and progressive ‘training in holiness’—a foundational spiritual formation that equips every believer to truly navigate their inner journey and live out the universal call to union with Christ.
This book argues that a radical deepening and reform of spiritual formation is not merely one reform among many, but the core and foundational response to the Church’s deepest and most urgent needs today. As Pope John Paul II so powerfully declared, the time has come for a new duc in altum—a moment when ‘all pastoral initiatives must be set in relation to holiness.’ He emphasised the need to ‘rediscover the full practical significance of Chapter 5 of the Dogmatic Constitution on the Church Lumen Gentium, dedicated to the “universal call to holiness.”‘ This call, far from being an embellishment, is an ‘intrinsic and essential aspect’ of the Church’s teaching, yet the practical ‘training in holiness’ required to fulfill it often remains elusive. In an age of spiritual searching and profound shifts, the flourishing of the Church and the authentic transformation of its members depend, more than ever, on our collective commitment to this essential inner journey.”
It is out of over three decades of dedicated experience in the field of spiritual formation, particularly through the work of the School of Mary, that the convictions in this book have crystallised. Having witnessed firsthand the profound hunger for deeper spiritual training—and the transformative power when it is properly provided—I felt compelled to articulate a vision for a robust, integrated spiritual formation accessible to all.
In the pages that follow, we will embark on a journey to rediscover the Church’s perennial wisdom on holiness. We will delve into the profound call to holiness articulated by the Second Vatican Council and subsequent Magisterium, and differentiate spiritual formation from initial catechesis. We will then explore how a renewed spiritual formation revitalises every aspect of the Church’s life—from mission and ministry to theology itself. Drawing upon practical experience, we will outline the essential characteristics and stages of this transformative spiritual journey, culminating in concrete proposals for implementing a comprehensive spiritual formation across the Church. Crucially, we will also address the vital role of spiritual direction and the urgent need to restore priests as competent spiritual guides.
This entire work, in fact, grew from a direct appeal to the Holy Father. What follows immediately after this introduction is the complete text of a letter I humbly submitted to His Holiness, outlining the foundational convictions and proposals that serve as the blueprint for the arguments developed throughout this book. It is my hope that by sharing these reflections, we can contribute to a profound spiritual renewal that will allow the Church to truly become the ‘Sacrament of Salvation’ for our time.
The Letter to the Holy Father
The following letter, addressed to the Holy Father, encapsulates the core convictions that inspired this book and outlines the vision for spiritual renewal detailed in the subsequent chapters.
His Holiness Pope Leo XIV
Palazzo Apostolico
00120 Vatican City
Most Holy Father,
Pope John Paul II gave us one of the monumental achievements of the last century: the Catechism of the Catholic Church, which provides clarity for adult formation and theology. Today, the time has come for the duc in altum—the moment when, as he wrote, “all pastoral initiatives must be set in relation to holiness” (Novo Millennio Ineunte, 30). This needs another Catechism, a Catechism of Spiritual Life, a Mystagogy. He emphasised that “it is necessary […] to rediscover the full practical significance of Chapter 5 of the Dogmatic Constitution on the Church Lumen Gentium, dedicated to the ‘universal call to holiness.’” Pope John Paul II reminded us that “The Council Fathers laid such stress on this point, not just to embellish ecclesiology with a kind of spiritual veneer, but to make the call to holiness an intrinsic and essential aspect of their teaching on the Church.” And again: “the gift in turn becomes a task, which must shape the whole of Christian life: ‘This is the will of God, your sanctification’ (1 Th 4:3).”
He continued: “At first glance, it might seem almost impractical to recall this elementary truth as the foundation of the pastoral planning in which we are involved at the start of the new millennium. Can holiness ever be ‘planned’? What might the word ‘holiness’ mean in the context of a pastoral plan? In fact, to place pastoral planning under the heading of holiness is a choice filled with consequences.” “The time has come to re-propose wholeheartedly to everyone this high standard of ordinary Christian living: the whole life of the Christian community and of Christian families must lead in this direction.” “It is also clear however that the paths to holiness are personal and call for a genuine ‘training in holiness’, adapted to people’s needs.” (Novo Millennio Ineunte, 31)
Let us call this “training in holiness” by its proper name: Spiritual Formation. While it necessarily follows the initial stages of adult formation and catechesis, it is essential for all those called to follow Jesus more closely. This stage comes after the first phase of catechetical formation and does not replace it. As the Gospel illustrates: – “Have you kept the commandments?” – “Yes.” – “Then one thing is missing: come, follow me.” Likewise, John the Baptist is not Jesus, but prepares His way. One decreases so that the other may increase. Of course, if the conversion begins ab nihilo, adult catechesis must be ensured.
With deep filial respect and in the spirit of sentire cum Ecclesia, I humbly write to share a conviction born of over thirty years of experience in the field of Spiritual Formation (1995–2025): that the reform of Spiritual Formation is not merely one reform among others, but the core and foundational response to the Church’s deepest and most urgent needs.
The Church’s primary need today is proper spiritual formation. As such, any authentic renewal must begin from within, with a radical deepening of spiritual formation across all vocations and states of life. For mission to bear abundant lasting fruit, for the priesthood and religious life to be revitalised, for theology to recover its sap, for spiritual theology to take its rightful place, for synodal discernment to be truly ecclesial, and for unity within the Body of Christ to be restored—we must rediscover and reform the Spiritual Formation that undergirds them all.
We, at the School of Mary draw upon thirty years of experience in offering a renewed form of spiritual formation to religious, cloistered nuns, seminarians, and lay faithful alike. Its approach has been to discern and integrate the most vital elements from various Catholic traditions, distilling them into a concise, robust, and effective spiritual doctrine, having the Mass at its core. This formation is marked by a profound internal unity, intentionally avoiding the fragmentation, dispersion, or loss that can occur when spiritual teachings lack coherence. What emerges is, in a sense, the common denominator of the great schools of the spiritual life—a coherent synthesis that speaks to the concrete pedagogical needs of our time. This formation is capable of standing on its own, even outside the traditional framework of a Rule of life and religious obedience. Naturally, it presupposes recourse to spiritual direction for growth and discernment. Moreover, it offers the foundations for what could become a Catechism of Spiritual Life—a needed complement to the existing Catechism of the Catholic Church, in the same way that mystagogical and mystical teachings complement initial catechesis. It seeks to guide the faithful from the threshold of the second conversion –when they meet the Risen Lord– toward mature union with Christ, forming them interiorly in the ways of grace, prayer, and spiritual discernment.
In the light of three decades of experience, we are convinced that this formation should begin with an introductory course on the spiritual life—such as Solid Foundations—and then continue in a sustained and progressive manner, carefully adapted to the successive phases of spiritual growth. It should accompany each person throughout their journey, offering the support necessary to advance according to the grace of God.
We discern five major stages in this path of growth: the stage immediately following the encounter with Christ (the second conversion); the consolidation of this grace through a first purification and union of will; the radical purification known as the night of the spirit; the stage of spiritual betrothal, mystical marriage, celebration of union and the flares of the Spirit; and finally, participation in the redemptive mission of Christ and Christian Death, out of love.
This formation must bear certain essential characteristics: a sound and tested method; solid doctrinal content; clarity and practicality; support through carefully designed diagrams and visual synthesis; true effectiveness and spiritual fruitfulness; precision and doctrinal orthodoxy; a deep anthropological vision that contemplates the soul and the spirit as under a microscope; a common spiritual language able to unify; and, above all, a profound rootedness in Sacred Scripture, in continuity with the contemplative gaze of the Fathers of the Church.
Its content must address: a complete and ordered vision of the spiritual journey; union with God as the fundamental goal; clear articulation of the stages; the ability to accompany individuals throughout the great phases of growth; the nature of contemplation, both in lectio divina and in contemplative prayer; the recognition of the diverse phases of the action of the Holy Spirit; how to ensure steady and continuous growth; the exact place of the Blessed Virgin Mary—not as optional nor merely devotional, but essential; a lectio divina that bears fruit and leads to deep transformation; the practice of contemplative prayer; the integration of the theological virtues into daily life; the meaning of spiritual highs and lows and their interpretation; the relationship between the Holy Mass and spiritual theology; the true meaning of spiritual experience, its risks and illusions, the discernment required to distinguish between spirit and soul; and the life of the theological virtues as the foundation of true Christian maturity.
Also, Theology needs to be revitalised from within. We must recall that, in theology as we practice it today, the Bible cannot be rightly understood or lived apart from a spiritual life, a sound spiritual formation, and deep engagement with the experience of the Word of God—particularly through Lectio Divina. The same is true for Dogmatic Theology. Pope Francis, in his beautiful and passionate letter Desiderio Desideravi, reminded us that both the ars celebrandi and true participation in the mystery of the Mass are impossible without spiritual formation and a living connection between spiritual theology and liturgy. The same principle applies to Moral Theology. As highlighted in the first chapter of Veritatis Splendor, we cannot live a truly Christian moral life without a personal encounter with Jesus and transformation by the Holy Spirit—that is, without a proper spiritual formation. Finally, we must make clear the profound connection between Pastoral Ministry and Spiritual Theology/Spiritual Formation. It is a vast and essential field, where the fruitfulness of ministry is inseparable from union with Christ: “The priest must remember that the closer he is united to Christ and guided in his activities by the spirit of Christ, the more fruitful his ministry will be.” (Mentis Nostrae, 58) This truth applies to all who evangelise.
Most Holy Father, “Spiritual Formation” is the pearl the Church is meant to offer and radiate in the world. Ecclesia, mater et magistra, introducit fideles ad unionem cum Deo et plenitudinem caritatis. The Church –Magistra Perfectionis– has, in her tradition, an immense wealth of practical wisdom. What is needed now is to gather, discern, and transmit this spiritual wisdom in a renewed and structured way—especially to those being formed and those forming others. This way she becomes who she is: the living “Sacrament of Salvation”.
Robust efforts should be focused on this mission: to form spiritually those who have encountered Christ, to help them grow after their second conversion. We believe it is time to invest time, energy, and persons: to form spiritual formators and to train specialists in research and development in spiritual theology, the science of spiritual formation—this pearl, the apple of the Church’s eye.
The foundational structures that support the work of spiritual formation must be aligned and ordered toward that end, serving it as their ultimate purpose: Sciences, Philosophy, Theology, Spiritual Theology. These are like the columns that uphold the building; they must be integrated with coherence, unity, and balance of forces and efforts at the service of the ultimate goal: spiritual formation.
To align Theology with Spiritual Theology, Theology itself must be renewed from within, reconnecting the student with his or her spiritual life (as envisioned in the Integral Theology Project). Theology must become also a guide leading toward union and the fullness of love—Scientia Plenitudinis Amoris. We think here of John the Evangelist, the Theologian; Origen; Gregory of Nyssa; John Climacus; Bernard; Bonaventure; Teresa of Ávila; and John of the Cross.
We must devote the core of our energy to serving the ultimate goal: authentic spiritual formation. As the Lord exhorts us, ‘Seek first the kingdom of God and his righteousness, and all these things will be given to you as well’ (Matthew 6:33). We must wholeheartedly commit to the path that leads to union with God. To that end, we propose the following plan—a long-term endeavour that will likely require decades, if not more, to come to full fruition.
– Offering a core Spiritual Formation, and a Catechism of Spiritual Life, containing at least the initial formation (see Solid Foundations in Schoolofmary.org).
– Forming Spiritual Formators: Ideally for each parish along with the catechists; at the diocesan level to have an office for Spiritual Formation, like for Catechesis or Adult formation. Inviting Priests to learn these skills. Offering special training for Bishops —who, as St. Thomas Aquinas notes, are “masters of perfection”—to support them in fulfilling their mission.
– Renewing Spiritual Theology: Launch a comprehensive renewal of Spiritual Theology through significant investment and strategic planning. This renewal should draw upon the pedagogical experience and theological vision of the School of Mary.
– Advancing Integral Theology: Propose and develop Integral Theology as a path for renewing the entire field of Theology from within. (See the Integral Theology project at SchoolofMary.org.)
Most Holy Father, one final but important point: the reform of Spiritual Formation—especially in seminaries, both academically and within community life—offers a powerful remedy to a concerning phenomenon that has emerged, particularly since the Second Vatican Council. Namely, the gradual replacement of priests as guides to holiness by psychologists and counsellors. Many priests have lost confidence in their vocation as spiritual guides to the faithful. This has been further exacerbated by the lack of solid formation in spiritual development and spiritual direction within seminaries.
As a result, it has become increasingly difficult in today’s Church to find well-formed, competent priest-spiritual directors—men capable of guiding the faithful into the depths of authentic holiness, under the direction of a priest who is himself deeply committed to that same spiritual journey.
The rediscovery of priests as experienced spiritual directors is not merely a revival of an essential but long-neglected dimension of priestly ministry. It also holds promise for helping priests find a renewed and pivotal role in the emerging Synodal Church, where they must be deeply rooted in their identity while open to serving in new ways. This role links the universal call to holiness with a revitalised pastoral presence in the Church’s future.
This is not so much a new role as it is a return to the priest’s obvious and foundational vocation: to be the wise and experienced pastor to whom the faithful can turn with confidence—knowing that he is personally engaged in his own journey of holiness and is able to lead others into deeper spiritual pastures.
In deep filial devotion, I beg Your Holiness to do all that lies within your power to place the reform of spiritual formation among the Church’s highest pastoral priorities. I am entirely at your disposal and ready to meet Your Holiness whenever you may deem it helpful. I place this letter in the hands of Our Lady, imploring her maternal heart to shower you with superabundant graces.
With profound gratitude for your paternal attention to these reflections, I assure you of my constant prayers and those of all the members of the School of Mary. We humbly ask for your Apostolic Blessing upon each of us personally, and upon the work and mission of the School, that it may serve faithfully the spiritual renewal of the Church and the sanctification of her children.
In Christ and Mary,
Jean Khoury
Continue reading the book: https://schoolofmary.org/duc-in-altum-the-call-to-holiness/