Lights, Object, Methods, Objects

Today, Spiritual Theology is notably weakened, struggling due to the limitations of non-adapted tools and methods. Unlike other theological disciplines, it requires a particular focus and a set of tools that acknowledge its unique nature and objective, which is to understand and guide souls toward union with God. However, current approaches often lack this specificity. Instead, Spiritual Theology is being conducted as though it were any other theological discipline, using methods and a “general” theological light that is often unsuitable for its distinct supernatural subject matter.

The core issue lies in its approach to the “light” or guiding principle of study. Spiritual Theology requires more than the general light of faith typically applied in theological study; it demands a specialised light, one that aligns with and grows in tandem with the scholar’s own spiritual maturity and insight. In traditional theology, the focus is on understanding Divine Revelation within the context of history and time, with an emphasis on reaching an intellectual “understanding of faith.” But Spiritual Theology’s objective goes beyond intellectual comprehension—it should serve as a practical guide, leading the soul toward an ever-deepening union with God.

As it stands, however, Spiritual Theology is too often approached with the methodologies, insights, and tools of conventional theological study, which, while effective for systematic theology, lack the necessary adaptability for Spiritual Theology’s objectives. This disconnect prevents Spiritual Theology from fulfilling its true role as a science distinct from other theological fields. Both general theology and Spiritual Theology share a scientific foundation, but their goals and subject matters diverge significantly. For Spiritual Theology to thrive and genuinely support souls on their journey to union, it must recover its unique light, tools, and methodologies—those designed to bring scholars closer to a lived understanding of God’s presence and guidance in their lives.

The methodology of theology has undergone a significant shift in recent decades, moving away from a metaphysical approach—more prevalent before the Second Vatican Council—toward a focus on “salvation history” or the so-called “Nouvelle Théologie.” This new approach adopts what can be called a “scientific method,” which, in many cases, resembles a form of academic “copy-paste.” At best, it uses the general light of faith as its guide, analysing Revelation within the boundaries of historical context, time, and textual analysis. Unlike the former scholastic, neo-Thomistic approach, which proceeded from a high-level, metaphysical understanding of Divine truths that gradually “trickled down” to the practical, this newer method risks remaining locked in the historical level, rarely reaching the transformative, lived experience of theological truths. Entering in time, and in history, was a huge step ahead.

It is worth noting that the same methodological problem affects Biblical studies today. Exegesis, for instance, often relies primarily on the natural light of reason to analyse the text’s historical and linguistic dimensions. While this is valuable for grasping the text’s context, it remains limited to a natural level of understanding, without ascending to a true theological interpretation. Even “biblical theology,” when conducted with a theological intent, tends to focus on understanding Revelation in time—specifically, the faith intention of the inspired human author—without truly progressing toward what might be called “spiritual biblical theology.” This spiritual level would involve perceiving the Divine truths within Scripture as active and transformative realities that speak directly to the soul’s journey toward God.

Similarly, in the relationship between general theology and Spiritual Theology, we find a parallel issue. If we were to study the dynamics of our spiritual life from a purely intellectual or historical perspective, we would fail to access the deeper, transformative insights unique to Spiritual Theology. In fact, Spiritual Theology is meant to illuminate the soul’s journey of growth, guiding it through the stages of deepening union with God. The “lights” it employs differ significantly from the general light of faith applied in standard theology. St. John of the Cross, among other mystics, speaks of distinct levels of spiritual depth, each requiring an increasingly refined “light” or understanding as one progresses. (see the five different modes of action of the Holy Spirit in Spiritual Theology)

This raises a critical point: without personal spiritual growth, a person may struggle to fully grasp Spiritual Theology’s unique subject matter. One’s own spiritual progress becomes an essential “lens” for comprehending the Holy Spirit’s action in the soul. Without this, the scholar may not perceive the rich layers of spiritual transformation—how the Holy Spirit works in the depths of the soul and spirit or the journey of increasing intimacy with God. In short, the specific task of Spiritual Theology is not merely to understand Revelation or faith historically but to illuminate, in an experiential way, the interior life and the work of grace in the soul’s journey toward God. To achieve this, it must reclaim its proper methods, lights, and tools, drawing upon insights that grow alongside the scholar’s own spiritual maturity.

The ideal next step in advancing the practice and understanding of Theology would be to make a decisive shift—from studying God and Revelation as they unfold within historical time (the History of Salvation) to exploring God’s presence and action within us: the personal history of the Holy Spirit at work in the soul. In this transformed approach, theology would no longer primarily be “fides quaerens intellectum” (faith seeking understanding), but instead, it would serve as a guide toward union with God and the fullness of divine love.

This paradigm shift would bring about a fundamental change in every aspect of theology. The method would be reoriented, focusing less on “external” knowledge and more on the soul’s inward journey with the Holy Spirit. The perspective would shift from the intellectual to the experiential, aiming not merely to understand doctrines but to encounter God directly and deeply within. The light would become more specific and progressive, illuminating truths in alignment with the soul’s growth toward divine union. New tools and practices, attuned to this interior journey, would need to replace traditional academic approaches, as the “objects” of theology would now include the dynamic, living relationship between the soul and God.

This theological evolution would offer believers a more intimate pathway to divine union, transforming theology into a practical, spiritual discipline that assists each person in realising their unique, personal journey in the Holy Spirit—toward love, transformation, and the fullness of life with God.

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