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The definition of spiritual theology as the “theological study of concrete spiritual paths” is quite well tailored to the moral philosopher who delineates a precise corpus that sees that an act is valued according to the demands of the sequela Christi, rather than by moral discernment whose aim is to promote good, humanization or justice. Such a definition does not preclude pursuing the dialogue with charity ethics, as Regamey does, thus helping both parties to bridge the gap created by modern times. Paolo Carlotti notes that this approach brings the two positions closer, to the point of obliterating all references to spiritual theology in council texts : as can be seen in Optatam totius n° 16.In a pluralist context, a new “dualism” can indeed emerge between autonomous ethics that restricts charity to the field of motivation, and spiritual theology that analyzes life narratives built on charitable practices. But this distinction does not make sense considering all of moral theology’s inflections today, whether they refer to Christ as “a concrete norm” for action, or whether the renewed emphasis on virtue ethics ushers in a fresh interest in the contribution of practices to the humanization and sanctification of subjects. Focusing on the corpus, however, preserves the specificity of both approaches, and avoids eclipsing or paralyzing the ethical debate with an immediate reference to non negotiable life or identity commitments.