Latin-European Scholarship in Spiritual Theology (1954-2013) In

Rossano Zas Friz De Col

Latin-European Scholarship in Spiritual Theology (1954-2013)

SUMMARY – The relation between scholars from the Spanish and Italian speaking world (Latin-Europe) and those from the Anglophone context concerns Christian spirituality, presenting difficulties due both to linguistic differences and to methodological perspectives. This article seeks to reduce at least the first of these differences, by introducing to the Anglo- phone public the scholarly production of Latin-Europe from the close of Vatican II to 2013.

In 2011, Spiritus dedicated its spring issue to ‘European Spirituality’. Its editor, Douglas Burton-Christie, asserted in his presentation that it is no longer possible – as was natural until recently – to identify Europe with a Christian spirituality. This is not only because of the growing presence of other Christian denominations, which were previously in the minority, and other religions, which were practically non-existent until a few decades ago, but is also due to an ever-widening, secularized view of existence. It is precisely this ongoing change that intrigues Burton-Christie and, given that the journal he edits is published in the United States, it raises the question ‘what does it mean to think about Christian spirituality in the European context today’?1 Certainly, he does not think that a single issue can exhaust the understanding of Euro-spirituality. Rather he sees it as a first step to be followed up with deeper study and exchange of opinion. This article is intended to participate in that dialogue. Inspired by Philip Sheldrake’s presentation of European spirituality, which focuses on work produced in the English-speaking world, this article seeks to present the Latin-European context. It is represented mainly by work in Italian and Spanish but also keeps French as well as Latin American (written both Spanish and Portuguese), scholarship in mind.2

1 Douglas Burton-Christie, ‘Europe’, in: Spiritus: A Journal of Christian Spirituality 11 (2011) no.1, ix-x, here x. 2 the topic matter of this article was part of my presentation at the conference organized by the Franciscan Institute of Spirituality of the Pontifical University Antonianum in celebration of the 40th anniversary of its foundation. The article was later published as ‘Identità e missione della teologia spirituale. Bilancio e prospettiva dal Vaticano II ad oggi’ in: Paolo Martinelli (Ed.),

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The first and, perhaps, most widespread and popular difference between how the discipline is seen in English-speaking European and North American circles and in Latin-European circles regards its title: is it ‘Spiritual theology’ or ‘Spirituality’? At first glance, and considering the tradition developed by the discipline in the two different contexts, one might think that the difference it points to persists even today. Undoubtedly, the lack of communication between the two sides, due primarily to linguistic reasons, contributes to maintaining this prejudice. The aim of this article is to present the English-speaking audience with a brief overview of the work carried out in spiritual theology from before and after the Second Vatican Council. In a later article – space constraints prohibit- ing its inclusion here – I hope to demonstrate how current developments in the ‘spirituality’ of the English-speaking world are not so very different from those being made in the ‘spiritual theology’ of the Latin-European world. I have divided the path to follow here into three moments: the pre-Conciliar period 1954-1965; the post-Conciliar period, with two stages, 1966-1979 and 1980-1989; and after the post-Conciliar period, which I also cover in two stages, 1990-1999 and 2000-2013.

1. The Pre-Conciliar Period – 1954-1965

In 1954, papers given at the First Week of Spirituality organized two years earlier by the Center of Spirituality Studies at the Pontifical University of Sala- manca were published.3 In the table of contents, the pieces are clearly divided into two areas: Christian Perfection in Itself and The Perfection of Various States and Conditions. An article by Jesús Olazarán looked at the characteristics of contemporary spirituality as life.4 That same year, Isidoro de San José published an article on the academic definition of ‘Spiritual Studies’ in the Revista de Espiritualidad.5 Three years

La teologia spirituale oggi: Identità e missione, Bologna: Edizioni Dehoniane Bologna, 2012, 16-34. See also: Mysterion (www.mysterion.it) 5 (2012) no.2, 158-192. originally published in Italian, this bibliographic review is presented here with some changes. 3 Luis Sala Balust (Ed.), Sobre la perfección cristiana (papers given at the First Week of Spiritu- ality, held 21-26 April 1952, organized by the Center for the Study of Spirituality at the Pontifical University of Salamanca), Barcelona: Juan Flors, 1954. 4 Jesús Olazarán, ‘Características de la Espiritualidad contemporánea’, in: Sobre la perfección cristiana, 209-260. 5 Isidoro de San José, ‘Hacia una definición científica adecuada de la ciencia espiritual’, in: Revista de Espiritualidad 13 (1954), 329-345.

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later, in 1957, Teófilo Urdánoz published an article on the status of studies in spiritual theology.6 Two important texts were published in 1960: Amato Dagnino’s La vita interiore secondo la Rivelazione, studiata dalla Teologia e insegnata dalla Chiesa7 and Louis Bouyer’s Introduction to the Spiritual Life.8 Felipe García Llamera’s article on spiritual theology as an academic discipline9 also appeared that year. The following year, 1961, Gustavo Vinay, in an article examining the word ‘spirituality’,10 initiated a debate with Jean Leclercq, whose reply11 clarified the historic development of the word. This period can be identified as the moment when scholars began to take an interest in what would become the major developments in the discipline before and after the Council. Giovanni Moioli published one of his first articles in 1963.12 Two years later, in 1965, a lengthy edition of the Rivista di Ascetica e Mistica introduced spiritual theology for study and teaching.13 It revealed a Thomist tone to the discipline, presenting articles by: Innocenzo Colosio ‘Le caratteristiche positive e negative della Spiritualità odierna’ (311-362); Fabio Giardini, ‘La natura della teologia spirituale’ (363-415); Luigi Bono, ‘La Sacra Scrittura come fonte di Teologia Spirituale’ (417-442); Giovanni Colombo, ‘La storia della Spiri- tualità e le scuole di Spiritualità’ (443-462); and Raimondo Spiazzi, ‘Il Metodo della Teologia Spirituale e i suoi rapporti con la Teologia Pastorale’ (463-476). Innocenzo Colosio also contributed: ‘Come insegnare la Teologia Spirituale’ (477-491); ‘Suggerimenti metodologici per ricerche storiche nel campo della Spiritualità’ (492-508); and the final piece, ‘Il ‘problemismo spirituale’ come grave insidia alla vita interiore’ (509-531).

6 teófilo Urdánoz, ‘Estados actuales de los estudios de teología espiritual: Teología dogmática y teología espiritual’, in: Estado actual de los estudios de teología espiritual (papers given at the First Conference on Spirituality at the Pontifical University of Salamanca), Barcelona: Juan Flors, 1957, 137-186. 7 Amato Dagnino, La vita interiore secondo la rivelazione, studiata dalla teologia e insegnata dalla Chiesa, Milan: Paoline, 1960. From its fourth edition in 1968, the title becomes: La vita cristiana o il mistero pasquale del Cristo mistico secondo la rivelazione, studiata dalla teologia e insegnata dalla Chiesa. 8 Louis Bouyer, Introduction à la vie spirituelle: Précis de théologie ascétique et mystique, Paris: Desclée, 1960. Translated by Mary Perkins Ryan as Introduction to the spiritual life, New York: Desclee Co., 1961. 9 Felipe García Llamera, ‘La teología espiritual como ciencia’, in: Teología Espiritual 4 (1960), 483-492. 10 gustavo Vinay, ‘Spiritualità’, in: Studi Medievali 2 (1961), 705-709. 11 Jean Leclercq, ‘Spiritualitas’, in: Studi Medievali 3 (1962), 279-296. 12 giovanni Moioli, ‘La vita cristiana come oggetto della teologia spirituale’, in: Scuola Cattolica 91 (1963), 101-116. 13 ‘Saggi introduttivi allo studio ed all’insegnamento della teologia spirituale’, in: Rivista di Ascetica e Mistica 10 (1965) nos 4-5.

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2. The Post-Conciliar Period (1966-1989)

The post-Conciliar Period for spiritual theology as a discipline can be divided into two parts. The first period lasting from immediately after the Council finished up to the publication of Antonio Queralt’s article on spirituality as a theological discipline14 in 1979. The beginning of the second post-Conciliar period, in 1980, starts with Augusto Guerra’s article on spiritual theology as an academic discipline that had not been identified at the time.15 Its end can be marked by the publication of Sandra Schneiders’s article, ‘Spirituality in the Academy’.16 During these years many studies appeared in support of a proper identify for spiritual theology and the life of the Church was distinguished, during the second half of the period, by the beginning of John Paul II’s pontificate.

2.1 The Early Post-Conciliar Period – 1966-1979 The year following the Council’s conclusion, 1966, saw the inauguration of the bibliographic service Bibliographia Internationalis Spiritualitatis from the Dis- calced Carmelite Fathers of Rome’s Pontifical Theological Faculty Teresianum and the first edition of the international journal Concilium, which has dedicated a volume to spirituality every year since. The first steps towards a foundational and methodological development of the discipline were taken during the second half of the 70’s. An article by Roberto Moretti, significantly entitled ‘Tempi maturi per un insegnamento scientifico della teologia spirituale’ (The Time is Ripe for an Academic Approach to Spiritual Theology),17 reflected the attitude then emerging among scholars. In German, Hans Urs von Balthasar wrote on the relationship between theology and spirituality.18 In French, Louis Cognet published an introduction to the spiritual life.19 In Spanish, Juan Zaragüeta

14 Antonio Queralt, ‘La “espiritualidad” como disciplina teológica’, in: Gregorianum 60 (1979), 321-376. 15 Augusto Guerra Sancho, ‘Teología espiritual, una ciencia no identificada’, in: Revista de Espir- itualidad 39 (1980), 335-414. 16 Sandra Schneiders, ‘Spirituality in the academy’, in: Theological Studies 50 (1989), 676-697. 17 roberto Moretti, ‘Tempi maturi per un insegnamento scientifico della teologia spirituale’, in: Seminarium 18 (1966), 116-139. 18 Hans Urs von Balthasar, ‘Theologie und Spiritualität’, in: Gregorianum 50 (1969), 571-587. See also the essay on spirituality in his Explorations in theology I: The word made flesh, trans. A.V. Littledale & Alexander Dru, San Francisco: Ignatius, 1989, 211-226. Originally published as Verbum caro (Skizzen zum Theologie), Einsiedeln: Johannes, 1960. Previously published in English as Word and revelation: Essays in theology 1, trans. A.V. Littledale & Alexander Dru, New York: Herder and Herder, 1964; and Word and redemption: Essays in Theology 2, trans. A.V. Littledale & Alexander Dru, New York: Herder & Herder, 1965. 19 Louis Cognet, Introduction a la vie chrétienne, Paris: Flammarion, 1967.

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presented a text on Christian spirituality20 and Francisco Juberías a treatise on the deification of man.21 In Italian, Albino del Bambino Gesú Marchetti published his compendium of spiritual theology.22 Giovanni Moioli, who died at a relatively young age (1931-1984), was without a doubt one of the authors who contributed most to giving a face to the discipline during this period, especially from a methodological perspective, in light of his position at the Theology Faculty of Northern Italy in Milan.23 Charles-André Bernard (1923-2001), professor at Rome’s Pontifical Grego- rian University for 37 years (1961-1998), was another of the authors who made significant contributions to the development of the discipline during the period after the Council, especially with the perspective on the theological consideration of symbol and affectivity that he initiated.24 In 1974, an issue of the journal Seminarium entitled ‘On Teaching Spiritual Theology’25 came out. It included a variety of contributions from the authori- tative thinkers in the discipline from those years including: Roberto Moretti, ‘L’unità della conoscenza teologica e il compito della teologia spiritual’ (41-60); Federico Ruiz Salvador, ‘Temática de la teología espiritual’ (191-202); Ermanno Ancilli, ‘Orientamenti di spiritualità contemporanea’ (203-230); Alvaro Huerga, ‘El método de la teología espiritual’ (231-249); Roberto Zavalloni, ‘L’apporto delle scienze dell’uomo alla vita spirituale’ (250-265); and Simeone della Santa Famiglia, ‘Per lo studio della teologia spirituale’ (266-291). It was

20 Juan Zaragüeta, Espiritualidad cristiana, Madrid: Espasa Calpe, 1967. 21 Francisco Juberías, La divinización del hombre: Tratado teológico de la perfección cristiana, Madrid: Coculsa, 1972. 22 Albino del Bambino Gesú Marchetti, Compendio di teologia spirituale, Turin: Marietti, 1966. 23 giovanni Moioli, ‘Il problema della teologia spirituale’, in: Scuola Cattolica 94 (1966), 3*-26*; ‘Teologia spirituale’, in: Luciano Pacomio (Ed.), Dizionario teologico interdisciplinare, Turin: Marietti, 1977, 36-66; ‘“Sapere teologico” e “sapere” proprio del cristiano: Note per un capitolo di storia della letteratura spirituale e della teologia’, in: Scuola Cattolica 106 (1978), 569-596; ‘Teologia spirituale’, in: Stefano De Fiores & Tullo Goffi (Eds.), Nuovo dizionario di spiritualità, Cinisello Balsamo: San Paolo, 1979, 1597-1609; ‘Esperienza cristiana’, in: Nuovo dizionario di spiritualità, 536-542; ‘L’acquisizione del tema dell’esperienza da parte della teologia, e la teologia della “spiritualità” cristiana’, in: Teologia 6 (1981), 145-153; Guida allo studio teologico della spiritualità cristiana: Promanuscripto, vol. I, Lecco: Grafiche Stefanoni, 1983; ‘Spiritualità, fede, teologia’, in: Teologia 9 (1984), 117-129. See also: Franco Gallivanone, ‘Bibliografia di Giovanni Moioli’, in: Teologia 10 (1985), 15-22; and Claudio Stercal, ‘Storia e teologia della spiritualità nella riflessione di Giovanni Moioli’, in: Teologia 24 (1999), 72-87: esp. 72, n.2. 24 charles-André Bernard, Le projet spirituel, Rome: PUG, 1970; Compendio di teologia spirituale (class notes), Rome: PUG, 1973; Teologia spirituale, Milan: Paoline, 1982, the sixth revised edition of which was published, posthumously, in 2002; Théologie symbolique, Paris: Téqui, 1978; Théologie affective, Paris: Cerf, 1984. 25 ‘De theologia spirituali docenda’, in: Seminarium 26 (1974) no.1.

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a remarkable contribution following the trail laid by the issue of Rivista di Ascetica e Mistica nine years earlier. Ciro García and Federico Ruiz were very significant in the writing and teaching of the Spanish Discalced Carmelites at the time as well as for successive generations. In 1971, García published his Corrientes nuevas, which he later reworked as Teologia spiritual contemporánea: Corrientes y perspectivas26 in 2002. In 1974, Ruiz originally published his compendium of spiritual theology in Spanish, then in Italian, with many successive editions following in later years.27 As for the Latin-Americans, Victor Codina analyzed the relationship between theology and spiritual experience28 and the Revista Eclesiástica Brasileira dedicated an issue to the relationship between Liberation Theology and Spirituali- ty.29 That issue included the following articles: Leonard Boff, ‘Contemplativus in liberazione: Da espiritualidade da libertação à prática da libertação’ (562- 570); Segundo Galilea, ‘O Rosto Latino-Americano da Espiritualidade: Onde se encontra o Espírito na América Latina? As fontes histórico-sociais da espiritualidade’ (562-570); and Pedro Trigo, ‘Espiritualidade e Cultura: Diante do Impacto da Modernização’ (632-643). The 70’s came to an end with two important articles in Spanish. The first was from the Gregorian University professor, Antonio Queralt, ‘La “Espiritu- alidad” como disciplina teológica’.30 The second was from professor of Spiritual Theology at Lima’s Pontifical and Civil Faculty of Theology, Juan Ignacio Ugarte Grijalba, who wrote on the relationship between ‘spirituality’ and ‘spiritual theology’ for the faculty’s journal.31 That same year, 1979, in French, Yves Raguin’s book, L’attention au mystère,32 was also published.

2.2 The Later Post-Conciliar Period – 1980-1989 At the beginning of the 80’s, Augusto Guerra published a study in which he defined spiritual theology as an unidentified area of research.33 In the following years, from various points of view, there was an enrichment in the concept

26 Ciro García Fernández, Corrientes nuevas de teología espiritual, Madrid: Studium, 1971; revised as García Fernández, Teología espiritual contemporánea: Corrientes y perspectivas, Burgos: Edito- rial Monte Carmelo, 2002. 27 Federico Ruiz Salvador, Caminos del Espíritu: Compendio di teología espiritual, Madrid: Edito- rial de Espiritualidad, 1974. 28 Victor Codina, Teología y experiencia espiritual, Santander: Sal Terrae, 1977. 29 ‘Espiritualidade de encarnação’, in: Revista Eclesiástica Brasileira 39 (1979) no.4. 30 Queralt, ‘La “Espiritualidad” como disciplina teológica’. 31 Juan Ignacio Ugarte Grijalba, ‘Espiritualidad y teología espiritual’, in: Revista Teológica Limense 13 (1979), 133-142. 32 Yves Raguin, L’attention au mystère: Une entrée dans la vie spirituelle, Paris: Desclée de Brouwer, 1979. 33 Augusto Guerra Sancho, ‘Teología espiritual, una ciencia no identificada’.

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of experience34 and in the foundations and method of spiritual theology.35 There were notable developments in the English-speaking world36 and Sandra Schneiders’s article ‘Spirituality in the Academy’37 marked the end of a journey. Work in Italy undertaken by Benedetto Calati, Bruno Secondin, Tito Paolo Zecca, Tullo Goffi, Bruno Secondin, Jos Janssens, and Pier Luigi Boracco38 merits particular attention because it shows the direction that the discipline was taking. This is also true of Giorgio Gozzelino’s essay on the elements of the spiritual life.39 During the 80’s, work in Spanish flourished with Mauricio Braña Arrese’s Suma de la vida spiritual,40 Segundo Galilea’s El camino de la Espiritualidad,41 José Rivera and José Maria Iraburu’s Espiritualidad católica,42 Jon Sobrino’s Liberación con Espíritu,43 and Santiago G. Arzubialde’s Theologia spiritualis.44

34 Angelo Bertuletti, ‘Il concetto di “esperienza” e la teologia’, in: Teologia 6 (1981), 85-116; Pier Angelo Sequeri, ‘Esperienza della fede e testimonianza della rivelazione’, in: Teologia 6 (1981), 117-131. 35 Vladimir Truhlar, I concetti fondamentali della teologia spirituale, Brescia: Queriniana, 1981; Josef Weismayer, Leben in Fülle: Zur Geschichte und Theologie christlicher Spiritualität, Inn- sbruck: Tyrolia 1983; Casiano Floristán Samanes, ‘La espiritualidad en la teología’, in: Revista de Espiritualidad 170 (1984), 555-569; Guillermo Rodríguez Melgarejo, ‘¿Qué se entiende por teología espiritual sistemática?’, in: Teología (Buenos Aires) 22 (1985), 78-87; Pier Luigi Boracco, Il problema della spiritualità cristiana, Milan: Istituto Propaganda Libraria, 1986; Giorgio Gozzelino, Al cospetto di Dio: Elementi di teologia della vita spirituale, Turin: LDC, 1989. 36 Edward Kinerk, ‘Toward a method for the study of spirituality’, in: Review for Religious 40 (1981), 3-19; Eugene Megyer, ‘Theological trends: Spiritual theology today’, in: The Way 21 (1981), 55-67. 37 Schneiders, ‘Spirituality in the academy’. 38 Benedetto Calati, Bruno Secondin & Tito Paolo Zecca (Eds.), Spiritualità: Fisionomia e compiti (First National Conference of the Italian Association of Spirituality), Rome: LAS, 1981; Tullo Goffi & Bruno Secondin (Eds.), Corso di spiritualità: Esperienza, sistematica, proiezioni, Brescia: Queriniana, 1979; Bruno Secondin & Jos Janssens (Eds.), La spiritualità: Ispirazione, ricerca, formazione, Rome: Borla, 1984; Bruno Secondin, Tito Paolo Zecca & Benedetto Calati (Eds.), Parola di Dio e spiritualità (Second Conference of the Italian National Associa- tion of Spirituality), Rome: LAS, 1986; Pier Luigi Boracco & Bruno Secondin, L’uomo spirituale, Milan: Istituto Propaganda Libraria, 1986; Bruno Secondin & Tullo Goffi (Eds.), Corso di spiritualità: Esperienza-sistematica-proiezioni, Brescia: Queriniana, 1989. 39 Gozzelino, Al cospetto di Dio. 40 Mauricio Braña Arrese, Suma de la vida espiritual: Ascética y mística práctica, Salamanca: San Esteban, 1982. 41 Segundo Galilea, El camino de la Espiritualidad, Bogotà: Ediciones Paulinas, 1982. 42 José Rivera & José María Iraburu, Espiritualidad católica, Madrid: Centro de Estudios de Teología Espiritual, 1982. 43 Jon Sobrino, Liberación con Espíritu: Apuntes para una nueva espiritualidad, Maliaño: Sal Terrae, 1986. 44 Santiago G. Arzubialde, Theologia spiritualis: El camino espiritual del seguimiento a Jesús, Madrid: Universidad Pontificia Comillas, 1989.

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In the French-speaking world, texts on the Christian spiritual life appeared by Marc Trémeau45 and Philippe Ferlay.46 Beginning in 1983, studies started to appear surveying the developments in spiritual theology and spirituality.47 These were very important for assessing the progress that had been made, even if they only dealt with work published in Italian and Spanish.

3. After the Post-Conciliar Period – 1990-2010

The end of the post-conciliar period can be dated to 1989, the year in which – besides the Berlin Wall being torn down, an event that led to the redefinition of ideologies and world politics that were strongly echoed in the ecclesial sphere – the work that was carried out demonstrated a consolidation of the discipline. In fact, the end of the 80’s can be given as the conclusive end of that period: the problems raised by Guerra at the beginning of the decade having been sat- isfactorily responded to in Schneiders’s article. From this moment on, the discipline seemed to take on a strong momentum that would lead to a period of development in the 90’s that only became evident after the beginning of the new millennium.

3.1 The Ripening Decade – 1990-1999 I refer to the years between 1990 and 1999 as the ‘Ripening Decade’ because during this time the discipline was growing and deepening. In 1990, the identity of the discipline was reinforced with the publication of Atanasio Matanic’s La spiritualità come scienza48 and the appearance of Aimé Solignac and Michel Dupuy’s article ‘Spiritualité’49 in the Dictionnaire de Spiritualité. It is important

45 Marc Trémeau, Eléments de spiritualitè chrétienne, Chambray: CLD, 1982. 46 philippe Ferlay, Abrégé de la vie spirituelle: Le chemin des chrétiens, Paris: Desclée, 1986. 47 casiano Floristàn, ‘Spiritualità: Bilancio e prospettive’, in: Concilium 19 (1983), 1627-1640; Luigi Borriello, ‘La teologia spirituale: Linee tematiche emergenti nel suo recente sviluppo bibliografico’, in: Teresianum 36 (1985), 189-202; Giovanna Della Croce, ‘Linee di forza della spiritualità contemporanea’, in: Rivista di Vita Spirituale 39 (1985), 547-559; Jesús Castellano Cervera, ‘Linee emergente della spiritualità oggi’, in: Rivista di Vita Spirituale 43 (1989), 5-31; Augusto Guerra Sancho, ‘Una espiritualidad para nuestros días’, in: CONFER 28 (1989), 207-231; Daniel de Pablo Maroto, ‘La espiritualidad emergente del concilio Vati- cano II’, in: Analecta Calansiana 31 (1989), 295-343. 48 Atanasio G. Matanič, La spiritualità come scienza: Introduzione metodologica allo studio della vita spirituale cristiana, Milan: Paoline, 1990. 49 Aimé Solignac & Michel Dupuy, ‘Spiritualité’, in: M. Viller, F. Cavallera & J. de Guibert (Eds.), Dictionnaire de spiritualité ascétique et mystique, Doctrine et histoire. Vol. XIV, Paris: Beauchesne, 1989-1990, 1142-1173.

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to remember that, during these years, the great development in new technolo- gies was being applied to the collection and compilation of data and the means of communication. At the same time, there was a revolution in the means of air transport, which produced an added transformation in the daily life and rela- tionships between persons and peoples (fostering globalization, multicultural- ism, pluri-religiosity, etc.). From the perspective of spiritual theology, in addition to the two aforemen- tioned pieces, other works published in the 90’s can be cited, including: the articles by Agostino Favale50 and Servais Pinckaers,51 and the book by Bernard Peyrous and Raymond Darricau.52 Of particular importance for reflection on the method of the discipline are the proceedings, published in 1991, of Charles- André Bernard’s conference with the professors of the San Luigi Pontifical Theological Faculty of Southern Italy.53 From this moment on through the rest of the decade, the topics touching upon the fundamental dimension of spiritual theology multiply quickly.54

50 Agostino Favale, ‘Spiritualità e scuole di spiritualità’, in: Salesianum 52 (1990), 819-856. 51 Servais Pinckaers, ‘Qu’est-ce que la spiritualité?’, in: Nova et Vetera 65 (1990), no.1, 7-19. 52 Bernard Peyrous & Raymond Darricau, La spiritualité, Paris: PUF, 1990. 53 Mario Gioia (Ed.), Teologia spirituale: Temi e problemi. In dialogo con Charles-André Bernard, Rome: Edizioni AVE, 1991. See also the book’s review by Annamaria Valli, ‘A proposito di esperienza in “Teologia spirituale”’, in: Teologia 17 (1992), 281-302. 54 Manuel Belda, ‘Lo statuto epistemologico della teologia spirituale nei manuali recenti (1978-1989)’, in: Annales Teologici 6 (1992), 431-457; Alvaro Huerga, ‘El carácter cientí fico de la teología espiritual’, in: Teología Espiritual 36 (1992), 41-63; Charles-André Bernard (Ed.), La spiritualità come teologia. Symposium organized by the Institute of Spiri- tuality of the Pontifical Gregorian University, Rome 25-28 April, 1991, Cinisello Balsamo: Paoline, 1993; Ciro García Fernández, ‘¿Qué es la “teología spiritual”? Intentos de nueva recalificación’, in: Burgense 34 (1993), 303-319; Eulogio Pacho, ‘Definición de la “espiritualidad”: Respuestas y tratamientos’, in: Burgense 34 (1993), 281-302; Charles-André Bernard, Introduzione alla teologia spirituale, Casale Monferrato: Piemme, 1994; Domenico Sorrentino, ‘Sul rinnovamento della teologia spirituale’, in: Asprenas 41 (1994), 511-532; Christoph Theobald, ‘La “théologie spirituelle”: Point critique pour la théologie dogma- tique’, in: Nouvelle Revue Théologique 117 (1995), 178-198; Herbert Alphonso, Esperienza e spiritualità: Miscellanea in onore del R. P. Charles André Bernard, Rome: Pomel, 1995; Guillermo Randle, ‘Hacia una teología más espiritual y una espiritualidad más teológica’, in: Theologica Xaveriana 48 (1998), 335-350; Angelo Bertuletti, Luca Ezio Bolis & Claudio Stercal, L’idea di spiritualità, Milan: Glossa, 1999; Luca Ezio Bolis, ‘La teologia spirituale nel “900”’, in: Servitium III (1999), 627-632; José Damián Gaitán, ‘La espiritualidad como camino y el camino de la espiritualidad: Reflexiones sobre la segunda mitad del siglo XX’, in: Revista de Espiritualidad 58 (1999), 421-440; Alberto Echeverri Guzmán, ‘Docencia de la teología espiritual en la Facultad de Teología (1937-1997)’, in: Theologica Xaveriana 47 (1997) no.3, 353-364; Bruno Secondin, ‘Tendenze e urgenze della spiritualità’, in: Rivista di Pastorale 37 (1999), 12-18.

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This is seen in the textbooks, treatises, and studies published in those years, which are written by authors including: Emeterio De Cea,55 Giovanni Moioli,56 Jesús Espeja,57 Tomáš Špidlík,58 Giuseppe Pollano,59 Jean-Claude Sagne,60 Saturnino Gamarra,61 Augusto Guerra,62 Luciano Fanin,63 Daniel de Pablo Maroto,64 Servais Pinckaers,65 Javier Garrido,66 Pierre Philippe,67 and Antonio M. Sicari.68 Not to be overlooked are also the proceedings published from the 1991 symposium on Spirituality as Theology organized by the Institute of Spirituality at the Gregorian University69 and from the 1995 conference organized by the Canadian Theological Society on the cultural and theological challenges to contemporary spirituality.70 Reviews of published works also play an important role in locating authors within the discipline as well as in fostering the exchange of opinions.71

55 Emeterio G. De Cea (Ed.), Compendio di teologia spiritual, Rome: PUST, 1992. 56 giovanni Moioli, L’esperienza spirituale: Lezione introduttive (ed. Claudio Stercal), Milan: Glossa, 1992. 57 Jesús Espeja Pardo, La espiritualidad cristiana, Estella: Verbo Divino, 1992. 58 tomáš Špidlík, Manuale fondamentale di spiritualità, Casale Monferrato: Piemme, 1993. 59 giuseppe Pollano, Dio presente e trasformante: Saggio di teologia spirituale, Turin: LDC, 1993. 60 Jean Claude Sagne, Traité de théologie spirituelle: Le secet du coeur, Paris: Èditions du Chalet, 1992. 61 Saturnino Gamarra, Teología espiritual, Madrid: BAC, 1994. 62 Augusto Guerra Sancho, Introducción a la teología espiritual, Santo Domingo: EDECA, 1994. 63 Luciano Fanin, La crescita nello Spirito: Lineamenti di teologia spirituale (strumenti di scienze religiose), Padua: Messaggero, 1995. 64 Daniel De Pablo Maroto, El camino cristiano: Manual de teología espiritual, Salamanca: Caja Salamanca y Soria, 1996. 65 Servais Pinckaers, La vie selon l’Esprit: Essai de théologie spirituelle selon saint Paul et saint Thomas d’Aquin, Luxembourg: Saint-Paul, 1996. 66 Javier Garrido, Proceso humano y desarrollo humano. Apuntes de espiritualidad cristiana, San- tander: Sal Terrae 1996. 67 pierre P. Philippe, La vie de prière: Essai di théologie spirituelle, Paris: Mame, 1993. 68 Antonio M. Sicari, La vita spirituale del cristiano, Milan: Jaca Book, 1997. 69 charles-André Bernard (Ed.), La spiritualità come teologia (papers given at the symposium organized by the Institute of Spirituality of the Pontifical Gregorian University, Rome 25-28 April, 1991), Cinisello Balsamo: Paoline, 1993. 70 camil Ménard & Florent Villeneuve (Eds.), Spiritualité contemporaine: Défis culturels et théologiques (papers given at the Canadian Theological Society’s 1995 conference), Montreal: Fides, 1996. 71 Ernesto Julià, ‘Recenti studi di spiritualità (I)’, in: Annales Teologici 5 (1991), 387-403; Julià, ‘Recenti studi di spiritualità (II)’, in: Annales Teologici 6 (1992), 113-133; Ciro García Fernández, ‘Tres manuales de Teología espiritual’, in: Burgense 38 (1997), 295-311.

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3.2 The Harvesting Decade – 2000-2010 The year 2000 was a very important moment in the development of spiritual theology after the Council. It can be considered a watershed in the Latin- European sphere thanks to the International Conference on spiritual theology organized by the Pontifical Institute of Spirituality of the Teresianum, the proceedings of which were published the following year.72 In a certain sense, it can be said that the conference initiated a new ‘season’ in the discipline because it offered an evaluation of what had been achieved and presented perspectives for future development. The table of contents of the text, divided into five main areas, is very significant: (I) The Long History of Spiritual Theology,73 (II) Towards the Renewal of Spiritual Theology,74 (III) Funda- mental Principles of Spiritual Theology,75 (IV) The Thematic Structure of

72 La teologia spirituale (papers given at the OCD international conference held in Rome from 24-29 April 2000), Rome: Edizioni del Teresianum, 2001. 73 Augusto Guerra Sancho, ‘Proceso histórico en la formación de la teología espiritual’ (23-68); Emanuele Boaga, ‘Dal secolo XII al secolo XVI: La teologia spirituale alle origini della tradi- zione carmelitana’ (69-94); Eulogio Pacho, ‘Del siglo XVI al siglo XIX: Místicos y teología mística’ (95-111); Daniel De Pablo Maroto, ‘Siglo XX: De la teología ascética y mística a la teología espiritual’ (113-140); Ciro García Fernández, ‘La cuestión mística y la escuela carmelitana’ (141-168); Johannes Schiettecatte, ‘Teologia spirituale e psicologia: La controversia fra Anselmo Stolz e Gabriele di Santa Maria Maddalena’ (169-182); Jerzy Gogola, ‘Primi manuali del secolo XX: A. Tanquerey, J. Brenninger, J. De Guibert’ (183-190); Jesús Castellano Cer- vera, ‘Intentos de renovación en la teología espiritual antes del Concilio Vaticano II: L. Bouyer, G. Thils, H. Urs von Balthasar’ (191-202). 74 Jesús Manuel García, ‘La teologia spirituale oggi: Verso una descrizione del suo statuto epistemologico’ (205-238); Giuseppe Furioni, ‘Manuali in lingua italiana: Dagnino, Moioli e Goz- zelino’ (239-358); Aniano Alvarez Suárez ‘Manuales de teología espiritual en español’ (259- 278); Stephan M. Morgain, ‘Le traité de théologie spirituelle de Charles-André Bernard’ (279-288); Reinhard Körner, ‘Geistliche Theologie’ (289-302); Salvador Ros, ‘Definiciones de la teología espiritual en el siglo XX’ (303-317); Steven Payne, ‘The teaching of spiritual theology in the United States of America’ (319-329); José Miranda & Patricio Sciadini, ‘La enseñanza de la teología espiritual en Latinoamérica’ (331-356); Gregory D’Souza, ‘Spiritual theology in Indian thought’ (357-379); Antoine Marie Zacharie Igirukwayo, ‘L’enseignement de la théologie spirituelle en Afrique’ (381-444); Roland Tria Tirona, ‘Christianity and the challenge of the modernization in the Philippines’ (445-456). 75 ciro García Fernández, ‘La teologia espiritual: Autonomía e interdisciplinariedad’ (459-487); Virgilio Pasquetto, ‘Fonti della teologia spirituale: Il criterio normativo della S. Scrittura’ (489-500); Saverio Cannistra, ‘Teologia spirituale e teologia dogmatica’ (501-512); Castel- lano Cervera, ‘Liturgia, teologia spirituale e spiritualità’ (513-533); Marciano Vidal, ‘Teología espiritual y teología moral’ (535-562); Rafael Checa, ‘Teología espiritual y teología pastoral’ (563-592); Luigi Borriello, ‘L’esperienza’ (593-611); Francois-Marie Léthel, ‘I santi come teo- logi’ (613-621); Jakov Mamić, ‘Il metodo induttivo e deduttivo nella teologia spirituale’ (623-638); José Humberto Flores Bustamante, ‘La investigación de la espiritualidad pilar indispensable de la acción pastoral’ (639-653).

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Spiritual Theology,76 and (V) The Future of Spiritual Theology: The Free Action and Living Science of the Spirit.77 From 2000 onward, the specialized scholarship in the discipline can be divided into two areas: research articles and manuals, the latter including volumes that – even without claiming to be textbooks – presented deeper insights and meaningful points of view for the discipline’s development. During this period, the first group was not as large as the second. It did, however, include Bruno Secondin’s piece on the possibility and the task of spirituality in the modern age,78 Claudio Stercal’s piece that enriched thought on the relationship between spirituality, experience, and mysticism,79 and Francesco Asti’s piece on the place of spiritual theology within the context of conciliar renewal.80 Other important articles included Carlos Larrainzar’s research on the concept of spiritual theology81 and Vittorina Marini’s study on contemporary spirituality.82 As noted, many rich and far-reaching manuals and studies were also being published. These included Charles-André Bernard’s text on mystical theology,83 which came out simultaneously in French and Italian, and Michel Rondet’s short treatise on spiritual theology.84 At the international conference organized by the Teresianum in 2000, Ciro García sided with the definition of spiritual theology as a theological discipline of experience, affectivity (holiness), and inner transformation. That is, a discipline ‘sensitive not only to the great systems of life in the Spirit, but also to the needs of modern persons who want to base their faith in their own experience

76 Federico Ruiz Salvador, ‘Funciones y dinámica de la teología espiritual’ (657-694); Santiago Guerra Sancho, ‘El misterio trinitario’ (695-712); Carlo Laudazi, ‘L’uomo in via di trasformazione’ (713-734); Tomás Álvarez, ‘Mística y mistagogía’ (795-743); Maximiliano Herráiz García, ‘Oración - Contemplación’ (745-769); José-Damián Gaitán, ‘Crecimiento espiritual y ascesis’ (771-787); Luis Jorge González, ‘Acompañamiento espiritual’ (789-807). 77 Jesús Castellano Cervera, ‘La teologia spirituale nella Chiesa e nel mondo di oggi’ (811-869); Aldino Cazzago, ‘Spiritualità ed ecumenismo’ (871-886); Agostino Okumura, ‘Il pluralismo nella società moderna e le religioni’ (887-900); Bruno Secondin, ‘Teologia spirituale e cul- ture’ (901-911); Camilo Maccise, ‘Teología espiritual y liberación’ (913-920); Antonio M. Sicari, ‘Il teologo spirituale’ (921-925). 78 Bruno Secondin, ‘Possibilità e compiti della spiritualità nell’epoca moderna’, in: Credere Oggi 20 (2000), 91-104. 79 claudio Stercal, ‘Spiritualità, esperienza e mistica’, in: Teologia 26 (2001), 428-439. 80 Francesco Asti, ‘La teologia spirituale nel contesto del rinnovamento conciliare’, in: Asprenas 50 (2003), 229-260. 81 Carlos Larrainzar, ‘Sobre la noción de teología espiritual’, in: Salmanticensis 54 (2007), 585-615. 82 Vittorina Marini, ‘Orizzonti, percorsi e testimoni della spiritualità contemporanea’, in: Anto- nianum 83 (2008), 469-490. 83 charles-André Bernard, Teologia mistica, Cinisello Balsamo: San Paolo, 2005. 84 Michel Rondet, Laissez-vous guider par l’Esprit: Petit traité de théologie spirituelle, Paris: Bayard, 2005.

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and to concretely contribute to renewal of Church teaching’.85 Although he reaffirmed the unity between spirituality and theology, he nevertheless advanced the proposal of distinguishing one path for spiritual theology and another for mystical theology. The plan for the first path would be rooted in the ‘experiential dimension’ and would seek to harmonize the research in this area with that of moral as well as systematic theology. The path of ‘mystical’ theology, on the other hand, would not be thought of as an appendix to spirituality but as an enrichment of the lived experience of the mystery of God, effectively proposing its detachment from the disciplines of spiritual theology, systematic theology, and moral theology. It would have a mystagogic approach because of its appeal to the experiential and mystical dimension of lived Christian experience, without overlooking what is dogmatically held. It would move from the experience of the truth of faith (fides quae) to the lived experience of the faith (fides qua): ‘This is the perspective advanced by the great mystics of Christian spirituality such as John of the Cross. They started with Church teaching, without developing it concep- tually. Their original contribution consisted in pointing out the path for arriv- ing at the experience of mystery, in explaining it theologically’.86 Such a formu- lation makes it possible to ‘rethink’ the nature and the task of spiritual theology, fostering dialogue with the other theological disciplines. Two years later, in 2002, Fr. García published his book on the trends and perspectives of contemporary spiritual theology, which updated a version he had included in a previous text.87 He returned to the discussion of a separate pathway for the discipline, asserting that spiritual theology – given that it pre- sents a wide and interdisciplinary horizon – has more difficulty in defining its identity in comparison to systematic or moral theology. Mystical theology, on the other hand, does not present this difficulty because it includes an area that is more limited and easier to identify within the frame- work of the theological disciplines, with a better-defined autonomy and, at the same time, greater consistency for the dialogue between Theology and mysticism, the fundamental postulate of the ‘to-do’ in Theology today. In any case, Spiritual Theology must reevaluate ‘experience’, taking into consideration the process of its development over the last decades as a movement ‘from Spiritual Theology to Christian spiritual experience’.88

85 garcía Fernández, ‘La teología espiritual’, 478. 86 garcía Fernández, ‘La teología espiritual’, 484. 87 See note 26 above: García Fernández, Teología espiritual contemporánea. The chapter titles are: (I) The ‘Mystical Movement’; (II) Spiritual Theology; (III) The Sources and Method of Spiritual Theology; (IV) Spiritual and Thematic Itinerary of Spiritual Theology; (V) New Trends in Spirituality and the Issues of Spiritual Theology; (VI) Conciliar and Post-Conciliar Spirituality of Vatican Council II; (VII) New Viewpoints for Spiritual Theology. 88 garcía Fernández, Teología espiritual contemporánea, 371.

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Fr. García returned to this discussion two more times. First, at an International conference on mysticism, he asserted the need to reread Christian mysticism and to rework theology from a perspective of mystical wisdom: ‘An inversion of the anthropological perspective in Theology is needed. It is not the person who seeks or thinks God but, on the contrary, God who seeks and thinks in the person’.89 The second time he brings it up is at the opening of the academic year at the Theological Faculty of Northern Spain in Burgos, where he goes more fully into (I) the status of Christian mysticism, (II) the relationship between mysticism and spirituality, and (III) the relationship between mysticism and theology.90 Two texts come out in Argentina, one on incarnate spiritual theology91 and a study by various authors that relates spirituality to the other theological disciplines. In 2006, Pablo Marti published a manual of initiation to spiritual theol- ogy92 as did José Luis Illanes the following year.93 In 2007, an international conference was held to celebrate the 25th anniversary of the Institute of Spiritu- ality at Madrid’s Comillas Pontifical University.94 During these same years – just to mention some of the work published in English – there appeared: ‘The Blackwell Companion to Christian Spirituality’ edited by Arthur Holder;95 a study on Christian Spirituality;96 another on the theology of spirituality;97 a volume in honor of Sandra Schneiders;98 and a report

89 ciro García Fernández, ‘Escuelas místicas y principales corrientes’, in: Sentieri illuminati dallo Spirito (papers given at the OCD international conference on mysticism held 3-10 September 2003 at Münsterschwarzach Abbey, Germany), Rome: OCD, 2006, 199-217, here 213-214. There is also an abbreviated Spanish version of the proceedings: Ciro García Fernández, Mística en diálogo. Congreso Internacional de Mística: Selección y síntesis, Burgos: Monte Carmelo, 2004. 90 ciro García Fernández, Mística, misterio y teologia: Historiografía y criteriología de la mística (inaugural lesson of the 2003-2004 academic year), Burgos: Faculty of Theology of Northern Spain, 2003. 91 Victor Manuel Fernández, Teología espiritual encarnada, Buenos Aires: San Pablo, 2004; Victor Manuel Fernández & Carlos María Galli (Eds.), Teología y espiritualidad: La dimensión espiritual de las diversas disciplinas teológicas, Buenos Aires: San Pablo, 2005. 92 pablo Marti del Moral, Teología espiritual: Manual de iniciación, Madrid: Rialp, 2006. 93 José Luis Illanes, Tratado de teología spiritual (rev. ed.), Pamplona: EUNSA, 2007. 94 pascual Cebollada Silvestre (Ed.), Experiencia y misterio de Dios (papers from the international conference to celebrate the 25th anniversary of the Institute of Spirituality at the Comillas Pontifical University held in Madrid, 24-27 October 2007), Madrid: Comillas, 2009. 95 Arthur Holder (Ed.), The Blackwell companion to Christian spirituality, Malden, MA: Wiley- Blackwell, 2005. 96 Elizabeth A. Dreyer & Mark S. Burrows (Eds.), Minding the spirit: The study of Christian spirituality, Baltimore: John Hopkins University Press, 2005. 97 Samuel M. Powell, A theology of Christian spirituality, Nashville, TN: Abingdon Press, 2005. 98 Bruce H. Lescher & Elizabeth Liebert (Eds.), Exploring Christian spirituality: Essays in honor of Sandra M. Schneiders, IHM, Mahwah, NJ: Paulist Press 2006.

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giving an overview of the relationship between spirituality and mysticism.99 In 2008, a volume commemorating the 65th birthday of Kees Waaijman100 came out. The following year, the proceedings of an international seminar on the experience of God today in relationship to Carmelite mysticism101 were published. In Italy, Francesco Asti dedicated two volumes to the relationship between spirituality and mysticism, and he also reflected on the mystical life.102 The locus theologicus was proposed, first, as mysticism103 by Grzegorz Strzelczyk and then, the following year, as lived holiness104 by Giovanni Lombarda. Luigi Bor- riello wrote on the relationship between mystical experience and mystical theology.105 Daniele Bertini, Giovanni Salmeri, and Paolo Trianni wrote a book on the theology of experience.106 Antonio Staglianò placed Christian experience in relationship to critical thought.107 My book was a reflection on Christian life.108 There was a real boom in Italian textbooks during this period. The sixth edition of Charles-André Bernard’s Teologia spirituale109 appeared posthumously but he had revised it before his death. Also in 2002, Eva Rava published her notes on spiritual theology,110 which Arnaldo Pigna111 also did two years later. In 2006, Carlo Laudazi presented his research on the fundamental themes of

99 James A. Wiseman, Spirituality and mysticism: A global view, Maryknoll, NY: Orbis Books, 2006. 100 Hein Blommestijn et al., Seeing the Seeker: Explorations in the discipline of spirituality. A Fest- schrift for Kees Waaijman on the occasion of his 65th birthday, Leuven: Peeters Publishers, 2008. 101 Bonita Kovacic et al., The experience of God today and Carmelite mysticism: Mystagogy and inter-religious and cultural dialog (papers given at the international seminar on held 17-22 September 2007 in Zidine, Bosnia and Herzegovina), Zagreb: Karmelska Izdanja, 2009. 102 Francesco Asti, Spiritualità e mistica: Questioni metodologiche, Vatican City: LEV, 2003; Idem, Dalla spiritualità alla mistica, Vatican City: LEV, 2005); Idem, Teologia della vita mistica, Vatican City: LEV, 2009. 103 Grzegorz Strzelczyk, L’esperienza mistica come locus theologicus: Status questionis, Lugano: Eupress, 2005. 104 Giovanni Lombarda, La santità vissuta come locus theologicus, Milan: Glossa, 2006. 105 Luigi Borriello, Esperienza mistica e teologia mistica, Vatican City: LEV, 2009. 106 Daniele Bertini, Giovanni Salmeri & Paolo Trianni, Teologia dell’esperienza, Rome: Nuova Cultura, 2010. 107 Antonio Staglianò, Teologia e spiritualità: Pensiero critico ed esperienza cristiana, Rome: Studium, 2006. 108 Rossano Zas Friz De Col, Teologia della vita cristiana: Contemplazione, vissuto teologale e trasformazione interiore, Cinisello Balsamo: San Paolo, 2010. 109 See note 24 above. 110 Eva C. Rava, La grazia di Dio che è con me: Libertà e grazia nella vita spirituale, Rome: PUL, 2002. 111 Arnaldo Pigna, La vita spirituale: Contenuti, itinerario, pienezza, Rome: OCD, 2004.

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spiritual theology112 and the following year, Domenico Sorrentino published his plan of spiritual theology.113 In 2009, Manuel Belda came out with an entire course of spiritual theology.114 Particularly noteworthy are the publications of the proceedings of various events that were being held. In 2006, the papers given at the international conference on mysticism that had been held at the Abbey of Münsterschwar- zach three years prior were published.115 In 2007, the papers from the symposium on Christian contemplation organized by Rome’s Santa Croce University two years earlier came out.116 In 2009, the Franciscan Institute of Spirituality at the Pontifical University Antonianum held a seminar on spiritual theol- ogy117 and the proceedings of the symposium organized by the Gregorian University to commemorate the 50th anniversary of its Institute of Spirituality were published.118 Franco Fabbro’s interesting work on the ‘Neuropsicologia dell’esperienza religiosa’119 also bears mentioning. Josep M. Rambla and Víctor Codina offer, in 2012, a synthesis of fifty years of the development of spiritual theology, centered on the Spanish and Latin American contexts.120 The same year, Virginia R. Azcuy, an Argentinian who

112 Carlo Laudazi, L’uomo chiamato all’unione con Dio in Cristo: Temi fondamentali di teologia spirituale, Rome: OCD, 2006. 113 Domenico Sorrentino, L’esperienza di Dio: Disegno di teologia spirituale, Assisi: Cittadella, 2007. 114 Manuel Belda, Guidati dallo spirito di Dio: Corso di teologia spirituale, Rome: EDUSC, 2009. 115 See note 89 above: Sentieri illuminati dallo Spirito. 116 Laurent Touze (Ed.), La contemplazione cristiana: esperienza e dottrina, Vatican City: LEV, 2007. 117 Paolo Martinelli (Ed.), ‘Esperienza, teologie e spiritualità: Relazioni al Seminario di studio sulla teologia spirituale promosso dall’Istituto di Spiritualità della Pontificia Università Anto- nianum di Roma e dalla Philosophisch-Theologische Hochschule di Münster’, supplement, in: Italia Francescana: Rivista della conferenza Italiana dei Ministri Provinciali Cappuccini 3 (2009). 118 Mihály Szentmártoni & Fabrizio Pieri (Eds.), Spiritualità e teologia: Simposio in occasione del 50º anniversario dell’Istituto di Spiritualità della Pontificia Università Gregoriana (1958-2008) (papers given at the symposium to celebrate the 50th anniversary of the Gregorian’s Insitute of Spirituality held 12-13 November 2008 in Rome), Rome: GBP, 2010. 119 Franco Fabbro, Neuropsicologia dell’esperienza religiosa, Rome: Astrolabio, 2010. 120 Víctor Codina & Josep M. Rambla, ‘Cincuenta años de teología espiritual’, in: Selecciones de Teología 200 (2011) 286-298. They divide their presentation in two parts: spiritual theology of the period leading up to Vatican II and that of the period after the Council. In the second part, they identify many areas of interest: dialogue with secularized society; the spirituality of social, political and liberation engagement, in Europe but also in the Third World; the redis- covery of religion, fiesta and spiritual experience; new ecclesial movements; fascination with the Orient; Interreligious dialogue; Pneumatology; women; esoteric and agnostic tendencies; the aspect of search of in spiritual testimonies; spirituality without faith; and the relation between spirituality and psychology.

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works in her own country and in Chile, concentrates in her article on the development of spiritual theology as an academic discipline in the three periods of the twentieth century: from its beginning until the time before Vatican II, the period during the Council, and that of after it.121 As for the last period studied by her (‘The Future of Spirituality as a Theological Discipline’), it is note worthy how for the future of the discipline she gives prominence to a Spanish author, who writes in Italian (Jesús M. Garcia), as well as to two others, who refer more to the Anglophone world than to the Latin-European one, both of whom are associated with the journal Studies in Spirituality: Sandra Schneiders and Kees Waaijman. That being the case, it is worthwhile to recognize that some of the conclusions, at which she arrives, are entirely applicable across cultures, as for example: the importance today of the connection of spiritual theology, or spirituality, with other theological disciplines (the intra-discipli- nary level) as well as with other non-theological disciplines (the inter-discipli- nary level); the centrality of spiritual experience and its development for a current understanding of the discipline; the concern for openings into ecumenical and inter-religious dialogue; the necessity of mystagogy and the cultivation of the discipline’s practical dimension. Nevertheless, the task remains of overcom- ing the distinction between ‘spiritual theology’ and ‘spirituality’ in order to provide greater unity to the discipline as well as to diminish the distance between the Anglophone and Latin-European worlds. Also in 2012, the Antonianum’s Institute of Spirituality published the papers from the day of study on spiritual theology that they had held the previous year for their 40th anniversary.122 That same year Bruno Secondin published his Inquieti desideri di spiritualità123 and the Institute of Spirituality at Rome’s Sale- sian Pontifical University held a Simposium on ‘Teologia e spiritualità oggi’.124 Angela Tagliafico also published a short compendium of spiritual theology.125 In September 2012 the first annual National Forum for Professors of Spir- itual Theology in Italy took place. Its fourth edition is scheduled to be held 17-19 September 2015, at the Gregorian University in Rome. The papers from the first three symposia are available from the online journal of spiritual

121 ‘La espiritualidad como disciplina teológica: Panorama histórico, consensos y perspectivas actuales’, in: Teología (Bs. As.) 47 (2011), 251-280. 122 See note 2 above: Martinelli, La teologia spirituale oggi. 123 Bruno Secondin, Inquieti desideri di spiritualità (introd. Cardinal Gianfranco Ravasi), Bologna: EDB, 2012. 124 Jesús Manuel García (Ed.), Teologia e spiritualità: Un approccio intradisciplinare. Proceedings of the Symposium organized by the Institute of Spiritual Theology of the Salesian Pontifical University, Rome: LAS, 2012. 125 Angela Tagliafico, Breve compendio di teologia spiritual: Intelligenza credente dell’esperienza cristiana, Rome: ταυ editrice, 2012.

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theology Mysterion (www.mysterion.it),126 which was founded in 2008 to fur- ther study in the discipline. In 2013, Jesús Manuel García published an extensive study regarding the epistemology and interdisciplinary status of spiritual theology.127 Last but not least at the end of this long list are the dictionaries. As they have very particular characteristics I thought it best to include them – without claiming this list to be exhaustive – in a separate paragraph rather than in the above chronological presentation of studies and textbooks. The Dictionnaire de spir- itualité ascétique et mystique was begun in 1932 and finished in 1995 with its 16th volume.128 In the second half of the 70’s, the Dizionario enciclopedico di spiritualità129 and the Nuovo dizionario di spiritualità130 both came out. In the 80’s, a Dizionario di spiritualità dei laici was published.131 In the 90’s, the Dizionario enciclopedico di spiritualità, today in its third edition, was expanded to three volumes132 and the Dizionario di spiritualità biblico-patristica,133 which is still in the process of being published, was begun. There are also several dictionaries covering particular branches of Spiritual- ity: Franciscan,134 Montfortian,135 Ignatian,136 Carmelite,137 and ecological.138 And, even if not exactly related, the Dizionario di mistica139 and the Enciclope- dia della preghiera140 bear mentioning.

126 Mysterion: Rivista di Ricerca in Teologia Spirituale 5 (2012) no.2; 6 (2013) no.2; and 7 (2014) no.2. 127 Jesús Manuel García, Teologia spirituale: Epistemologia e interdisciplinarità, Rome: LAS, 2013. 128 Dictionnaire de spiritualité ascétique et mystique: Doctrine et histoire (16 vols.), Paris: Beauche- sne, 1932-1995. 129 Ermanno Ancilli (Ed.), Dizionario enciclopedico di spiritualità (2 vols.), Rome: Studium, 1975. Spanish translation: Diccionario de espiritualidad, 2nd ed. (3 vols.), Barcelona: Herder, 2013. 130 Stefano De Fiores & Tullo Goffi (Eds.), Nuovo dizionario di spiritualità, Rome: Paoline, 1979. Spanish translation: Augusto Guerra Sancho, Stefano De Fiores & Tullo Goffi (Eds.), Nuevo diccionario de espiritualidad, 6th ed., Madrid: Paulinas, 2012. 131 Ermanno Ancilli (Ed.), Dizionario di spiritualità dei laici, Milan: Opera della Regalità, 1981. 132 Ermanno Ancilli (Ed.), Dizionario enciclopedico di spiritualità (3 vols.), Rome: Città Nuova, 1990. 133 Salvatore Alberto Panimolle (Ed.), Dizionario di spiritualità biblico-patristica (64 vols.), Rome: Borla, 1992-present. 134 Ernesto Caroli (Ed.), Dizionario francescano: Spiritualità, Padua: Messaggero, 1984; a second edition was published in 1995. 135 Stefano De Fiores (Ed.), Dictionnaire de spiritualité montfortaine, Quebec: Novalis, 1994. 136 José García de Castro et al., Diccionario de espiritualidad ignaciana (2 vols.), 2nd ed., Santan- der: Sal Terrae, 2007. 137 Emanuele Boaga & Luigi Borriello (Eds.), Dizionario carmelitano, Rome: Città Nuova, 2008. 138 Michael Rosenberger, Im Zeichen des Lebensbaumes: Ein theologisches Lexikon der christlichen Schöpfungsspiritualität, Würzburg: Echter, 2001, a second edition was published in 2008. 139 Luigi Borriello et al. (Eds.), Dizionario di mistica, Vatican City: LEV, 1998. 140 Luigi Borriello, Edmund A. Caruana & Maria Rosaria Del Genio (Eds.), Enciclopedia della preghiera, Vatican City: LEV, 2007.

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4. Conclusion

As can be appreciated, the development of the discipline within Latin-Euro- pean scholarship – that is, work in Spanish, Italian, and French with references to Latin American work in Spanish and Portuguese – has been consistent and continuous since the Second Vatican Council. It is a tradition that extends from before the Council to the present and has been continually evolving. In a world that is always more connected and with the increasing ease that previous barriers due to distance are being overcome, it does not seem sensible to remain mutually isolated because of linguistic obstacles. In a second step along this path of thought, I hope to demonstrate how the development of Latin-European spiritual theology has not really been as distant from the work done in Anglo-American spirituality as might be thought.

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