Page 71 - EMCAPP-Journal No. 7

Foundational Discussions in Christian Psychology

organisms. There is an idea of progress at the Master, Friend and Father we have problems
center of both models. In Thiessen’s model, the- such as “spiritual nights”, “passive purification”
re are remarks about possibly getting stuck, but and we should trust much more. God is our
there is not so much place for the free will, as I Master in development and the main force in it.
see it. It is the rather optimistic imperative of The most important things in our spiritual life
organic development as such. So I feel that ele- happen in a real relationship with God! After
ment to be more the heritage of the Enlighten- reading the article several times I could not find
ment, characteristic of nearly all psychological this perspective… The history of our life is the
approaches to human life. In Thiessen’s model history of love and God’s presence in our souls.
there is, as I said, more space for an eventual Perhaps in the psychological developmental
collapse of development (“getting stuck”). It has paradigm it is too difficult to take this into ac-
also a more flexible mosaic construction. The count? Perhaps the subject of Grace is too diffi-
idea of four main “facets”, phases (“lessons”) and cult for psychology?
different results (“bifurcation”) is of course more
realistic than any rigid, sequential models. This So, Thiessen’s model (and Fowler’s even more!)
is an obvious achievement of Thiessen’s propo- is for me empty in that aspect, too universal. I
sal in comparison with Fowler’s model. But the understand that as such it is very useful as a psy-
achievement in flexibility is a loss of simplicity chological model (universal only when a clearly
and intelligibility, in some aspects. Generally, in humanistic path of spirituality development is
both models we rather assume development in used), but is it possible to develop spiritually
a good direction. Hell does not exist! without God?
As simple material for students of develop- In our time we “have to be” universal, in accor-
mental psychology I would take rather Fowler’s dance with the mainstream paradigm, but I see
model, as material for the therapist or couch I the old model as more true and useful.
would take rather Thiessen’s model. But… af- It does not mean that the effort by Professor
ter reflections on both models I am in trouble Thiessen was empty and useless. No, it is a very
when I try to compare both models with tradi- rich, flexible and impressive model, a real de-
tional, classical knowledge about human spiri- velopment in psychology, I would venture. But
tual development. In the theology of our inter- rather in psychology, not in the general under-
nal life, mystic theology, we have two very im- standing of the human being. Perhaps deve-
portant points which were too weakly accented lopmental psychology is too weak for a more
in Thiessen’s model (and Fowler’s also). First of realistic description? The presence of God and
all, I cannot see the aspect of “metanoia” in eit- His action in human history is an especially im-
her model. Many descriptions of especially spi- portant thing. In our culture we act as “lonely
ritually developed human persons told us about children of a non-existent God”. Is it possible to
one special point in which everything was dif- have normal spiritual growth in such a cultural
ferent, the moment of conversion. That is the milieu?
famous “tolle et lege” of Saint Augustine.
Of course I suggest reading and studying this
Another, perhaps more important absence is model carefully and taking it into account in
connected with old knowledge that all human thinking about our life. It is well done, really
spiritual development is based on God’s initia- rich and impressive. It was for me a kind of in-
tive rather than on our human efforts. Our hu- tellectual pleasure to read this article. I could
man efforts are necessary but inadequate. Life imagine the work of Professor Thiessen with his
circumstances, internal difficulties are given by students and clients to be quite excellent! But
God as opportunities for development. Moreo- some general reflections nevertheless came to
ver, tradition says that at one critical moment a me… Not about Professor Thiessen’s excellent
human being cannot develop proportionally for work, but about the situation of our cultural he-
the final aim, understood as deification. Becau- ritage…
se of God’s initiative and activity as our Teacher,

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