 Taking another route into these questions, we might think that progress in the spiritual life can be described in terms of different vocabularies: sometimes, a religious tradition may use a relatively experiential or phenomenological idiom to mark the distinction between different phases of the spiritual life; sometimes, it may use a behavioural idiom, by citing, for instance, the enacted example of the saints; and sometimes it may use a more metaphysical idiom, by noting, say, how the relationship between divine and human agency may take different forms at different stages of the spiritual life. Accordingly, to take just one example, we might suppose that the change that concerns Thomas Aquinas when he speaks of how the infused moral virtues extend the acquired moral virtues must in some way correlate with the change that John of the Cross records when he speaks of the descent into the “dark night,” and of the transition from there into a renewed appreciation of the everyday sensory world. In this way, we can see phenomenological characterisations of the religious or spiritual life as integrally connected to characterisations that make use of a more behavioural or metaphysical vocabulary (Wynn 2017).