Human Development and Faith Formation

Our instructor, for this last Saturday class, suggested that this lecture on how human beings grow and develop could have been called, “Cognitive and Psychological Development in Spiritual Growth”. I’ll admit that it was another beautiful day, as well as a Saturday, and I was not looking forward to being inside all day. However, the instructor had my attention after this, and it turns out that in the interest of full disclosure she admitted that her co-instructor for the day was also her husband.

She went on to say that the more we understanding about how we develop as human beings, the more we can understand how to cooperate with our God. The more we understand others, especially the fact that being different is just that, it is not wrong, the easier it will be to work with our differences. It’s important to recognize that it’s our differences that enrich the Body of Christ. As described in 1 Corinthians 13:11 we change over time. Each of us would agree that our understanding of God is not the same as when we were children. However, it is not enough to say that people change over time, it is important to recognize and understand the patterns of psychological growth.

Piaget separated the stages of cognitive development into four basic levels. 1) Sensorimotor is between the ages of 0 to 1.5 years during which we are gaining a sense of the world around us. 2) Pre-operational is between the ages of 2 to 6 years during which we are gaining an understanding of the world around us. 3) Concrete operational is between the ages of 7 to 12 years during which we are building relationships in the world around us. 4) Formal operational is from 13 on during which we gain an understanding of the relationships in the world around us.

Erikson further separated the stages of physical development, and suggested that psychological and social development is triggered by psychosocial crisis. If the crisis is handled in a positive way it becomes a virtue, and if it’s handled in a negative way it becomes a danger. It is also epigenetic, which means that each change in who we are builds on the last.

1) Infancy includes the ages of 0 to 2 years during which we are absolutely dependent on others. During this period we develop trust in the people and the world around us. The virtue is hope and the danger is withdrawal. 2) Early childhood includes the ages of 2 to 3 years during which we are beginning to differentiate ourselves from our parents and developing independence. The virtue is self-will and the danger is compulsion (or it’s opposite, impulsivity).

3) Play age includes the ages of 3 to 5 years during which we are developing direction. The virtue is purpose and the danger is inhibition. 4) School age includes the ages of 6 to 12 years during which we are developing skills and abilities. The virtue is competence and the danger is inertia (inability to make changes in our lives). 5) Adolescence includes the years of 12 to 18 years during which we are developing our own identity. The virtue is fidelity and the danger is role repudiation.

6) Young adulthood includes the ages of 18 to 35 years during which we are developing intimate relationships. The virtue is love and the danger is exclusivity. 7) Adulthood includes the ages of 35 to 65 years during which we are developing a sense of service for others. The virtue is care and the danger is rejection of others. 8) Old age is from 65 years on during which we are developing connections across space and time, and gaining an acceptance of our life as it has been. The virtue is wisdom and the danger is distain.

While studying Piaget and Erikson, James Fowler found himself wondering how these developmental stages might affect our understanding of faith. He began by defining religion as structure, belief as a cognitive process, spirituality as interrelational, and faith as participation in religion. He believed that for someone to hold certain religious beliefs there must be an experience of spirituality. He also understood faith to be a person’s experience of self and others, as well as the world, which is related to and affected by the ultimate conditions of existence (ultimate concerns), which in turn shapes the person’s life, purpose, meaning, trust, and loyalties.

1) Undifferentiated faith is between the ages of 0 to 2 years during which we build the seeds of trust and mutuality. It includes the origins of our earliest images of God. The danger is a failure to form relationships. The transition trigger (to the next level) is language and thought (symbols in speech and play). 2) Intuitive-Projective faith is between the ages of 2 to 6 years during which we take the first steps in self-awareness, beginning to understand that there is a world around us. However at this stage it’s an imaginative world, it is not a logical understanding of the world. The strength is imagination and the danger is images of terror. The transition trigger is the beginnings of concrete operational thinking, wanting to know what is real.

3) Mythic-Literal faith is between the ages of 8 to adolescence during which we tell stories that have a literal interpretation. We’re able to see others perspectives but we are not yet reflective or abstract. The strength is story, drama, and myth and the danger is control or perfectionism. The transition trigger is story contradictions that lead to reflection.

4) Synthetic-Conventional faith is between the ages of adolescence to early adulthood during which we develop a personal faith. We orient ourselves in the world, conforming to a faith without looking outside. We hold beliefs deeply, but we are still not self-reflective. The strength is forming personal myth (stories) and meaning and the danger is fear and loss of autonomy. The transitional triggers are serious clashes or contradictions, such as changes in the sacred and "unchangeable" issues of our lives and religion. These experiences calling for critical reflection about one's faith might be a death in the family or the process of leaving home.

5) Individuative-Reflective faith is between the ages of young adulthood to adult (30s or 40s) during which we create an identity separate from others, with internal values and focus rather than on the values of others. We have a more self-aware world view and we are aware that it's only one view or one perspective. This age also includes a demythologizing or reshaping of our mythical stories. The strength is critical self-reflection and the danger arrogance of critical thought. The transitional trigger is being restless with our self-image or outlook, and paying attention to inner "voices" or inner personalities such as our conscious. It can also be stories, symbols, and myths that break or interrupt the neatness of our faith, or becoming disillusioned with compromises and recognizing a deeper complexity in life.

6) Conjunctive faith is an integrated or inclusive faith from adulthood on during which we integrate the unconscious and symbols of tradition. During this time we reclaim and rework our past recognizing a sort of "social unconsciousness" and how it has influenced our perspectives.  It might be called the "sacrament of defeat" as we accept the times when things didn't go quite right, and we develop a new openness to other possibilities. The strength is ironic imagination and the danger is passivity or cynicism. The transitional trigger is the tension between the world as it is and a transforming vision of what it could or should be.

7) Universalizing faith is rare, because it requires movement beyond ambiguity to a universal inclusiveness of community, and the kind of radical commitment made by people such as Gandhi, Martin Luther King, Thomas Merton, and Mother Teresa. It can be seen as subversive to the existing order because it challenges the narrow visions of religion. The danger is that followers will focus on the leader (do to charisma, authority, and or ruthlessness) rather than on the vision. The people who are at this level are not "perfect" or "self-actualized", but have received a gift from God; it is not a conscious act. It’s not a choice of intent, but a call of God, and act of grace, and a demand of history.

Universalizing faith is not normative for all human beings. It is a dying to one's self to do the work of God, with the help of the Holy Spirit who resides in each of us, joining us with Jesus who is challenging us to love and to reach out to others, leading us to a faith that in turn leads us beyond all boundaries: It is the building of the Kingdom of God.

The Principles of Social Justice

The Church's social teaching is a rich treasure of wisdom about building a just society and living lives of holiness amidst the challenges of modern society. Modern Catholic social teaching has been articulated through a tradition of Papal, Consular, and Episcopal documents. The depth and richness of this tradition can be understood best through a direct reading of these documents. In these brief reflections, the key themes at the heart of our Catholic social tradition are highlighted.

Dignity:

Human life is sacred and the dignity of the human person is the foundation of a moral vision for society, and the foundation of all the principles of our social teaching. If the dignity of work is to be protected, then the basic rights of workers must be respected; the rights to productive work, to decent and fair wages, to the organization and joining of unions, to private property, and to economic initiative.

Catholic teaching proclaims that work is more than a way to make a living: it is a form of continuing participation in God’s creation. It is not what one does or what one has that establishes his or her claim on dignity; it is simply being human that establishes that dignity. No person or institution has the right to exclude anyone from participating in those institutions that are necessary for human fulfillment, especially in the areas of work, fair wages, property ownership, and the freedom of economic initiative.

Respect:

The economy must serve the people, not the other way around. In our society, human life is under direct attack from abortion, euthanasia, and the use of the death penalty; and threatened by cloning, and embryonic stem cell research. Nations must protect the right of life by finding effective ways to prevent conflicts and resolve them by peaceful means.

Catholic teaching proclaims that  every human being is created in the image of God and redeemed by Jesus Christ, and therefore is invaluable and worthy of respect as a member of the human family. We believe that we are called to avoid war when possible, and that it is always wrong to directly attack innocent human life. Therefore, every person has a fundamental right to life and a right to those things required for human decency.

Association:

The person is not only sacred but also social. How we organize our society, in economics and politics, in law and policy, directly affects human dignity and the capacity of individuals to grow in community. Marriage and family are the central social institutions that must be supported and strengthened, not undermined.

Catholic teaching proclaims that people have a right and a duty to participate in society, seeking together the common good and well-being of all, especially the poor and vulnerable. We believe that every person is precious, that people are more important than things, and that the measure of every institution is whether it threatens or enhances the life and dignity of the human person.

Subsidiarity:

We must all recognize the responsibilities and limits of government, and the essential roles of voluntary associations. It puts a proper limit on government by insisting that no higher level of organization should perform any function that can be handled more efficiently and effectively at a lower level of organization. These tasks should be performed by persons who, individually or in groups, are closer to the problem, and therefore "closer to the ground". Oppressive governments are always in violation of the Principle of Subsidiarity, and overactive governments frequently violate it.

Catholic teaching proclaims the sacredness of human life as part of any moral vision for a just and good society. We believe that human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met. Thus, the human person is never a means to an end.

Protection:

A basic moral test is how our most vulnerable are faring. In a society marred by deepening divisions between the rich and poor, our tradition recalls the story of the Last Judgment and instructs us to put the needs of the poor and vulnerable first.  Human life at every stage of development and decline is precious and therefore worthy of protection and respect.

Catholic teaching instructs us to put the needs of the poor and vulnerable first, because the common good requires it. If the good of all is to prevail, preferential protection must move toward those affected adversely by the absence of power and the presence of privation.

Solidarity:

We are one human family whatever our national, racial, ethnic, economic, and ideological differences. We are our brother’ and sisters’ keepers, wherever they may be. At the core of the virtue of solidarity is the pursuit of justice and peace. Pope Paul VI taught that “if you want peace, work for justice”, and the Gospel calls us to be peacemakers. Our love for all our sisters and brothers demands that we promote peace in the world surrounded by violence and conflict.

Catholic teaching proclaims that "loving one's neighbor" has global dimensions in a shrinking and interdependent world. It functions as a moral category that leads to choices that will promote and protect the common good worldwide.

Stewardship:

We show our respect for the Creator by our stewardship of creation. Care for the earth is not just an Earth Day slogan; it is a requirement of our faith. We are called to protect people and the planet, living our faith in relationship with all of God’s creation. This environmental challenge has fundamental moral and ethical dimensions that cannot be ignored.

Catholic teaching recognizes our moral responsibility for the protection of the environment; croplands, grasslands, woodlands, air, water, minerals and other natural deposits. Stewardship responsibilities also look toward our use of our personal talents, our attention to personal health, and our use of personal property.

Endless Summers

Remember those endless summers you enjoyed as a kid? Hot days, warm nights, and more time in a single day than we could possibly fill. We woke up to the sun in our windows at 6:00 AM and it was still light when it was time to go to bed that night. At first those summers never ended, but as I got older it seemed like I was just getting into vacation mode when it was time to begin the count down to the first day of school. I wasn't sure if time was actually running faster or if the days were simply getting shorter, but it was obvious to me that something was changing. Like you, I began looking forward to each new year thinking it wasn't possible that it could go any faster than the year before. Yet year after year it does.

I developed my sense of time during those summers, and today it seems like all those New Year's celebrations are a recent memory. Don't look now but the tax deadline just passed us, there won't be enough time for two or three major projects at work, or a couple of projects at home, or the vacation plans that are never long enough. Nor will we be able to remember what we did on the few holidays that we got; then it will start to rain again, we'll focus on getting ready for Thanksgiving, and then the Christmas season will shoot past us like a rocket powered sleigh dragging a line of weary reindeer. Maybe time isn't circular like a merry go round going faster and faster, or linear like cars with stuck accelerators on an endless road with no speed limits, but it doesn't ever slow down.

I was reminded of something during one of my recent classes that I would like to pass on, because it's so simple and so important. In the Genesis account of the creation, God rested on the seventh day. But think about this for a moment, God wasn't tired: He didn't rest because He couldn't go another day without a break. He chose to rest which tells us that rest isn't about recuperating from exhaustion; it's about taking the time to focus on what's important. Time may not be going any faster than it did during those endless summers, but we still need to slow down. In fact, at least one day every week we need to take time for ourselves, our families, our friends, and our God. Get off the merry go round, slow down and make this your New Years Resolution. Take a little bit of your life and enjoy what is close to you, because time is like money, at the end you can't take it with you.

History of the Mass

In its simplest form Liturgy is how we pray together. It is prayer, words, form, and action: It’s a public work, a service in the name of and on behalf of all people. The Mass has evolved over the centuries and today it reflects 2000 years of intention and deliberation. In Acts 2:42,46 we find people gathering together to hear scripture and break bread. They met on Sunday, in people’s homes, because they were Jewish which meant keeping the Sabbath. Today, there are many roles in worship; presider, celebrant, deacon, cantor, psalmist, servers, lectors, extra-ordinary ministers, ministers of hospitality, and finally although most importantly, the people or assembly.

Justin Martyr tells us that early on there was no universal text, but there was a universal action. The prayers varied by region and the liturgy was often improvised, but from the very beginning the Eucharist was consecrated and celebrated as a ritual meal with origins in the Jewish Beracha or Prayer of Benediction. St Clement is a must see location; it is a multi-level church in Rome that that clearly demonstrates the 2000 years of Christian worship. From the present street entrance visitors go down level by level, through time, to a worship space hewn out of rock. The Didache is another source for understanding the earliest Christian services. It describes scripture, prayers, celebration of the Eucharist, (communion), the reading of the Psalms, and the Sign of Peace.

After the Council at Nicene, Christianity was tolerated in the Roman Empire. Slowly because of the large numbers of new Christians, the services moved from home churches to larger Basilicas. During the Medieval period there still was very little standardization, but various communities were sharing and incorporating the many different rites. There was a strong community focus on sacraments and ordained ministers. During this period three basic rites developed, divided by language: Syrian, Greek, and Latin. These in turn divided into several more (regional by nature) with each rite determining their own service and calendar. Today we have 22 different rites, although some of them are very small. Each is under the leadership of their local bishop.

During the middle ages the Carolingians were looking to unite the fragmented Holy Roman Empire and did so by ritual unification. Liturgical books were standardized and distributed throughout the empire, not by the Italians, but by the Germans who were a highly organized culture. From the middle ages to the Reformation, Cathedrals were built, worship became less intimate, and communion was infrequently received. People experienced "ocular" communion because they felt they were not worthy to receive communion weekly. The Mass became mystified, and much of the Priests words were ordered by singing.

Martin Luther set a new tone and many new sects of Christianity developed, rejecting the Mass in favor of a style of worship in the common language, and without ritual complication. As a result, the Church re-affirmed its teaching on the Eucharist as the real presence of Christ during the Council of Trent. From Trent (1500s) until Vatican II (1960s) very little changed in the celebration of the Mass. It also affirmed the continuation of the Mass in Latin and revised and distributed the Roman Missal more widely with the help of the new printing press. The Missal, which originated as a small pamphlet of prayers for specific events, was eventually compiled into the Order of the Mass, with a calendar that was added later. The printing press did more than increase the distribution of the Missal, as the Missal was formalized it changed the amount of control that the church had over the Liturgy.

Vatican II introduced an emphasis on the role of the assembly and participation of the community. New documents were written about liturgical worship, one of the most important being the Constitution on the Sacred Liturgy. It re-affirmed that Christ is present to us in the liturgy today in four primary ways; the Word, the Eucharist, the celebrant, and the gathered assembly (Ecclesia). The structure of the Mass engages these presences in the Liturgy of the Word and the Liturgy of the Eucharist. Together, the Liturgy of the Word and the Liturgy of the Eucharist form one single act of worship.

The Mass has four primary parts, each with their own unique function. The introductory rites, which gather us, ensure that the faithful who come together are one. We transition from our outside worries and distractions and prepare ourselves to receive Christ in Word and Sacrament. An entrance song is usually sung, followed by the Sign of the Cross and the Presiders greeting, and then the Penitential act. The Kyrie is a chant by which the faithful acclaim the Lord and implore His mercy. The sprinkling rite can take place on any Sunday, but is used most often during the Easter season. It can replace the Act of Penitence. The Gloria is sung as a hymn of praise and it may not be replaced with any other text, and in fact it must be sung from beginning to end. The opening prayer is now called the Collect, and it is written to reflect the themes of the day, which in turn follow the Liturgical Year. It uses the form you-who-do-to-through. Throughout the Mass the intentional use of liturgical language is used to remind us that we are not part of the outside world.

In the celebration of the liturgy, sacred scripture is extremely important. It is from the scriptures that the prayers, collects, and hymns draw their inspiration and force. Two books are used, the Lectionary and Book of Gospels, which should be reverenced like the Torah Scrolls. People show it honor because it contains the Words of Christ. Each year the Lectionary focuses on a different Gospel writer, with the Gospel of John filling in at other times. The Old Testament reading is paired to the Gospel reading based on themes or references made in the scripture passages. In this way we look to the Old Testament to recall the events and promises that have been fulfilled in the person of Christ. The second reading may or may not be related to either of the other two readings. They are read continuously from week to week. The Responsorial Psalm and the Gospel Acclamation are intended to be sung or chanted.

The Psalms are chosen thematically to reflect the season and correspond to the first reading. It should be sung from the Ambo as it is a proclamation of scripture. The Homily helps us break open the scriptures and nurture Christian life. During the Creed the faithful confess the great mysteries of faith before they are celebrated in the Eucharist. The Prayer of the Faithful and general Intercessions is the prayer of those gathered, proclaimed for the universal needs of the church, public authorities and the salvation of the world, those burdened by any kind of difficulty, and the needs of local community. This is not the time to focus on the individual.

We believe that the Liturgy of the Eucharist is the source and summit of all Christian life. In the paschal banquet, Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us. Our way of thinking is attuned to the Eucharist and the Eucharist in turn confirms our way of thinking. The offertory, which we refer to as the Preparation of Gifts, is presented from the community. We give thanks to God for the fruit of the vine, the work of human hands. The Didache also confirms that from the earliest time in our history, a collection has been taken for those in need. There is a dialog in which the priest invites the people to lift up their hearts in prayer and thanksgiving. As a preface, in thanksgiving, the church gives thanks to the Father through Christ. Following the communion rite in which we ask God our Father for our daily food and purification of sin, we share the Sign of Peace in which we express a mutual charity before sharing communion. The Fraction, or breaking of bread is accompanied with a chant (Angus Dei), the distribution of communion and the prayer after communion. Concluding rites include a few brief announcements, special blessings, a final blessing, and the dismissal.

During the Mass, posture is important. The primary posture of the liturgy is standing, because it is the most ancient posture: Standing gives full attention. Kneeling was not introduced as a posture until the middle ages. Another officially recognized posture of the Church is prostration. The decision falls to the local bishop to decide for his diocese. Our bishop says that kneeling or standing is permitted, but he emphasizes that "the visual image of a congregation united in posture reminds us that we are one in Christ". For this reason, our bishop asks that we remain standing throughout the duration of the communion rite. All make a profound bow during the Creed at the mention of the incarnation. When standing during the Eucharistic prayer, we also make a profound bow with the priest after the consecration of the Body and Blood. A bow of the head is acceptable before receiving communion.

Who will take my Son

Here is another story that is circulating on the internet called "Who will take my Son". I like these kinds of stories because although they are very simple and incredibly predictable, they present a glimpse of real life with a valuable message that we should take seriously. The story goes like this;

A wealthy man and his son loved to collect rare works of art, including paintings from Picasso and Raphael, and they would often sit together admiring the great works of art in their collection. When the Vietnam conflict broke out, the son went to war and died in battle while rescuing another soldier. The father was notified and grieved deeply for his only son, and about a month later just before Christmas there was a knock at the door. A young man stood outside the door with a large package in his hands. He said, "Sir, you don't know me, but I am the soldier for whom your son gave his life. He was very brave and courageous and he saved many lives that day. He was carrying me to safety when a bullet struck him in the heart. He often talked about you and your love for art".

The young man held out his package, "I know this isn't much. I'm not really a great artist, but I think your son would have wanted you to have this". The father opened the package and found a portrait of his son, painted by the young man at his door. He stared in awe at the way the soldier had captured his son's personality, and the father was so drawn to the painting that his eyes welled up with tears. He thanked the man at his door and offered to pay for the picture, but the young man said,"Oh, no sir! I could never repay what your son did for me. It is a gift". The father hung the portrait over his mantle, and every time visitors came to his home he took them to see the portrait of his son first, before showing them any of the other great works in his collection.

The man died a few months later, and there was to be a great auction of his paintings. Many influential people gathered, excited over seeing the great paintings and having an opportunity to purchase one for their collection. On the platform sat the painting of the son. The auctioneer pounded his gavel, "We will start the bidding with this picture of the son. Who will bid for this picture"? There was silence. Then a voice near the back of the room shouted, "We want to see the famous paintings. Skip this one". The auctioneer persisted, "Will somebody bid for this painting? Who will start the bidding at $100, $200?". Another voice yelled angrily, "We didn't come to see this painting, we came to see the Van Gogh'S and the Rembrandts. Get on with the real bids"! Still the auctioneer continued, "The son! The son! Who will take the son"? Finally, from the very last row, the longtime gardener of the man and his son, said, "I'll give $10 for the painting". He was obviously a poor man, and it was all he could afford.

 
The auctioneer went on, "We have $10, who will bid $20"? The crowd was becoming angry, "Give it to him for $10, let's see the masters". They didn't want the picture of the son, because they wanted the more worthy investments for their collections. The auctioneer pounded his gavel again, "Going once, going twice, SOLD for $10"! A man sitting on the second row shouted, "Now let's get on with the collection", but the auctioneer laid down his gavel and said, "I'm sorry, the auction is over". The crowd was stuned, "What about the paintings", they all cried? The auctioneer went on, "When I was called to conduct this auction, I was told of a stipulation in the will which was not to be revealed until this moment. Only the painting of the son is to be auctioned. Whoever bought that painting will inherit the entire estate, including all the other paintings. The man who took the son gets everything"!

Jesus gave his life for us over 2,000 yers ago when He died on the Cross, "So that who so ever believeth, shall have eternal life". Much like this auctioneer, God's message for each of us is, "The Son, the Son, who will take my Son", and like the gardner, whoever takes the Son gets everything.

Easter

Dying He destroyed our death
"For God so loved the world that he gave his only Son, so that everyone who
believes in him might not perish but might have eternal life."
John 3:16

Rising He restored our life
"I am the resurrection and the life; whoever believes in me, even if he dies, will live,

and everyone who lives and believes in me will never die.”
John 11:25

Stations of the Cross

We adore you, O Christ, and we praise you.
Because by your Holy Cross you have redeemed the world.

Lord Jesus, Good Friday is the day of darkness,

the day of blind hatred.
But Good Friday is not the final word, the final word is Easter,

the triumph of life.

Lord Jesus, Holy Saturday is the day of emptyness,

the day of bewilderment and dread.
But Holy Saturday is not the final day, the final day is Easter,

the Light that is kindled anew.

Lord Jesus, it only takes a single step.
A single step, and peace could return to our families.
A single step, and the needy would no longer be alone.
A single step, and the suffering could feel a hand reaching out to them.
A single step, and the poor could find a place at table.
Lord Jesus, help us to take that step.