Page 53 - EMCAPP-Journal No. 5

Church Traditions for a Christian Psychology

ny and ecstasy, iniquity and nobility, shame and 97). The development of persons occurs within
chivalry, captivity and liberty, gravity and gran- an ongoing reciprocal relationship of receiving
deur (cf. Gaudium et spes, n. 10; John Paul II, and giving, giving and receiving.
1979, n. 14). It acknowledges the human tale of Catholic psychology is a psychology of per-
“tragic optimism,” where the person “finds his sonhood. In addition to typical consideration
true destiny in a goal of greatness through of physical, cognitive, emotional, social, and
unending struggle” (Mounier, 1952, p. 16; cf. moral development, Catholic psychology also
Frankl, 1984). It recognizes that the adventure considers personal and spiritual development.
of the life well-lived often involves struggle to Wojtyła identified various inter-related aspects
overcome evil for a greater good, reminiscent or domains of human development of incre-
of the words of Samwise to Frodo in Tolkein’s asing levels of depth: physical development
(1954/2002) Lord of the Rings regarding “the (senses) and psychological development (emo-
brave things in the old tales and songs” and not tions), a “deeper level” of cognitive development
turning back in “the tales that really mattered” (involving intellect and reason), and finally the
(p. 719). “deepest level” or “hidden causes” of volitional
Catholic psychology is ultimately a psychology and moral development (involving free will and
of conception and consummation, a psycho- conscience) (Wojtyła, 1972/1984a, pp. 89-91).
logy of the beginning and ending of personal Wojtyła appeared to suggest three stages in the
existence. Although contemporary develop- development of complete and authentic human
mental psychology does consider prenatal de- personhood:
velopment, a Catholic approach clearly extends “A child, even an unborn child, cannot be de-
consideration of the lifespan at both extremes nied personality in its most objective ontologi-
beginning from the very moment of concepti- cal sense, although it is true that it has yet to
on and ever looking forward toward the eter- acquire, step by step, many of the traits which
nal destiny of the person. Within the context of will make it psychologically and ethically a di-
theological history, Augustine (ca. 396/1982) stinct personality [emphasis added].” (Wojtyła,
identified six stages of the human lifespan: “For 1960/1981, p. 26)
there are also six ages or periods in the life of the It is interesting to note that Wojtyła, the philo-
individual man: infancy, boyhood, adolescence, sopher and theologian, acknowledged his limits
youth, maturity, and old age” (58:2; cf. 44, 53:1, as a psychologist and invited others to complete
64:2). Wojtyła (1972/1984a) also outlined chro- his contributions: “Experts in the field no dou-
nological stages of human development: bt could—or would—fill out the picture of the
When we describe the person, we see him in person in development that I have sketched in
development, and normally we begin at the be- a rather summary and fragmentary fashion”
ginning, so that we can give an outline of the (Wojtyła, 1972/1984a, p. 90).
history of each individual: as infant, small child, Ontological personhood. We do not create our
schoolchild, student, then as adult, parent, pro- existence; our existence is given by others. On-
fessional person, in full possession of his capa- tological personhood is inherent at conception:
cities, and, finally, in old age. (p. 89) “A child—even if unborn—cannot be denied
personhood in the most objective ontological
Personhood and Participation sense…” (Wojtyla, 1960/2013, p. 9). Potential
Catholic psychology is a psychology of person- personhood is nonetheless real personhood,
hood and participation. Although related to regardless of any obstacle to full development:
the natural world of animals, persons created In virtue of his self-governance and self-posses-
in the “image and likeness” of God (Gen. 1:27) sion man deserves the designation of “somebo-
also possess “something more” which defines dy” regardless of whether he has this distinctive
them (Wojtyła, 1972/1984a, p. 90). Based upon structure actually or only potentially. Thus man
the personalistic norm, Wojtyła (1960/1981) in- is somebody from the very moment of his co-
dicated that “the world of persons possesses its ming into existence even when and if something
own laws of existence and of development” (p. intervenes and prevents his fulfillment of him-

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