Page 88 - EMCAPP-Journal No. 2

Christian Psychotherapy

Comment family, the means and the goal of our experience of God.

on Wolfram Soldan Very interesting is the inner forgiveness process as an

„Process models in the field of example of „process model“. I personally had the privi-
lege of collaborating closely with the organization of two
healing in a Christian psychology different events led by Prof. Enright on „Psychology of
Forgiveness“ (Florence 2009 and Padova 2010) and it was
with the inner forgiveness model as a great gift. In Florence, in particular, the second half of
an example“ the event was dedicated to the „Catholic perspective“ and
there the author had the freedom to talk as a Christian
psychologist displaying a full understanding and hand-
Francesco Cutino ling of the inner forgiveness model in the light of the
Gospel and in the hands of the Redeemer. It should also
It is a major point to observe God‘s healing initiatives be said that often we need to go deeper and closer to find
from a double perspective: on one hand, process models out, sometimes surprisingly, that also other people and
to enable us a more confident and approachable under- other colleagues might have gone further „towards God“
standing and, on the other hand, the absolute creativity than we had previously known or imagined.
and freedom of God „towards“ and „through“ each one of
us. Despite the author‘s perspective, it is plausible to con- PS: Grace can work in ways we do not expect. Someone
sider the development motors „towards God“ or „away who does not believe in God and therefore in His grace
from God“ as possibly guided by similar principles and still may be able to forgive, though not perfectly, as is the
parameters of an organised knowledge. Although the- case with anybody else. As a person receives this grace
re is much respectable criticism regarding the DSM IV, he may be able to forgive to a degree and at the same time
actually its rigid and debatable categorisation structure begin to re-awaken his interest in God. Also, the same
can enable us, practitioners, to approach, understand and can hold for someone steeped in grave sin. He may be
treat each client with a vast freedom of judgement. Inde- able to forgive to a degree which motivates him to seek
ed this was the most important thing I was taught when I forgiveness from God. Possibly, even in a state of sin we
began my studies in psychology: diagnosis is a necessary can forgive; in fact, forgiveness is a process people can
and fundamental tool and, at the same time, the biggest enter even when in sin and that may be in itself an op-
challenge is to keep our eyes and hearts open to the mys- portunity for grace. Here we should make the theologi-
tery of each person. The fact that we, in the healing field, cal distinction between what is called „actual grace“ and
are still a long way from reaching a similar competence to „sanctifying grace“. We only receive sanctifying grace
that gained by those in the disorder field shall not keep us when not in a state of serious sin, but we do receive actual
from believing it possible and, maybe, necessary. grace even in that state. Actual grace is the grace simply
Of course this needs patient and very committed work, to be alive. So, when a person rejects God, thanks to ac-
starting with the application of a universal language, tual grace he or she can enter the forgiveness process. It is
comparable categories and experiences. For us working then by sanctifying grace that he or she can advance more
in the healing field, one of these parameters might well be deeply into that process.
the multifold principle of belonging. We know trinitarian
love is the clearest measure, path and golden rule of love
and communion and, therefore, true healing. God called
Abraham to give birth to a people and always Israel‘s fate
was determined by individuals’ decisions and initiatives;
everywhere in the scriptures is written about men (and
women!) whose „YES“ or „NO“ to God impacted drama-
tically on the salvation of all of Israel. So if God wants us
to build up „families“ of love resembling the trinitarian
unity, then the principles of belonging and communion
must be a key means of salvation.
The „other“, our relationships and our belongings must
be part of this healing process, and lead it. In fact we can
easily recognise that most of our suffering and sickness
come primarily from a damaged sense of belonging and
relationships. Then, the most beautiful and powerful be-
longing shall be the mystical body of Christ, the Christi-
ans living together in deep, authentic communion which Francesco Cutino (Italy), Ph.D., clinical psycho-
generates individual healing through many common logist and psychotherapist, associate of the Ita-
processes. So, besides the personal constant factor of God lian Catholic Association of Psychologists and
as described by the author, we might consider a similar Psychiatrists, president founder of the associati-
constant factor in the living presence of the Church as the on “Jonas is on the way”, Rome, Italy

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