One of Henri de Lubac’s chief theological projects is the recovery of the spiritual senses, which he laments have been underappreciated by medieval theologians and ultimately lost by contemporary Biblical exegesis. This essay considers the foundations for spiritual exegesis as a consequence of divine inspiration and dual authorship, the invention of the sensus plenior, and de Lubac’s insistence on the “complete act” of Scripture. The essay will lay the foundation for spiritual exegesis, making the case with de Lubac that this is the exegetical practice of not only the early Fathers but of the New Testament authors and even of Christ himself. As far as tracing the course of the development of the doctrine of the spiritual senses across the Christian millennia, De Lubac’s exegetical works, though impossible to synthesize in a brief essay, go a long way in this regard, showing the decline of spiritual exegesis into modernity. Since the death-dealing letter abhors an interpretative vacuum, exegetes sought to fill this need with the sensus plenior, the “fuller sense,” an ersatz substitute for the spiritual senses themselves. It had the convenience of allowing different communities to impose their own meanings on identical texts. Even dispensing with the sensus plenior, the Catholic biblical academy, evincing an embarrassment of spiritual exegesis, gravitated more toward the exclusivity of the literal sense. De Lubac, on the other hand, recognizes that interpreting the spiritual senses is part of the “complete act” of Biblical interpretation and insists on a new synthesis for contemporary exegesis. I argue that de Lubac’s is the better approach because it invites 1) a greater theological reflection on the agency of the human author in his collaboration with the divine author’s act of inspiration, and 2) a reappropriation of the value of patristic spiritual exegesis.