Spiritual theology, therefore, will always appear to be a luxury as most people do not want to know how the saints found, pleased and grew in the love of God, much less study the theologians who have analyzed their writings. Likewise, it will usually seem to be better to those in lower levels of authority that clerical candidates preferably study who and what God is, what grace is and who and where to get it, and finally, what are the fundamental principles of morality. For those in religious life, it is also generally thought better to preoccupy the younger members in formation with the history, customs and skills of the apostolate. But in both cases of clerics or religious the more important questions of how to advance in the art of prayer, and how to give oneself to others and advance in the virtues may often be given a low priority. Many formation directors in general may tend to think the latter questions will take care of themselves if the former are pursued.
Contemplation is for contemplatives, ordinary prayer is for the rest.
The less one is absorbed with the indwelling of the Trinity and the providence of God, the more one can be preoccupied with the problems of solving the world crises, doing the works of the apostolate, effectively and efficiently. Notwithstanding all these resistances, spirituality, the crown of theology, will usually be more than a course of studies in a seminary but relegated to a minor position. There is a catch in the above two paragraphs. If priests or religious become interested in mysticism, prayer and conscious union with God, they may become absorbed in spiritual means and become less and less interested in the works of the apostolate. The joys of prayer, liturgy, study, and spiritual conferences may paradoxically smother their desire for the salvation of souls.