Trans Personal Psychology In 2003 Format

1 THE INTERFACE BETWEEN SPIRITUALITY AND ‘CHRISTIAN SPIRITUALITY’ IN PARTICULAR AND PSYCHOLOGY AND ‘TRANSPERSONAL PSYCHOLOGY’ IN PARTICULAR AS ILLUSTRATED BY REFERENCE TO SOUTH AFRICAN DIOCESAN SEMINARIAN SPIRITUALITY

Examination assignment presented to St Augustine College of South Africa in accordance with regulations for research papers in Partial Fulfilment of the requirements for the degree of Master of Philosophy (in the field of Theology) Special Programme: Christian Spirituality

Student: John-Allen Green Student No.: 2008/020

Lecturer: Professor Rex van Vuuren

August 2009

2 In accordance with General Rule G.23, I John-Allen Green hereby declare that the examination assignment I have submitted is: a) my own unaided work; b) no substance or any part of it has been submitted or is being submitted for a degree in any university; c) none of the information used in the examination assignment has been obtained by me either while employed by, or working under the aegis of any person or organization other than the College.

Signature ____________________________

Date

24th August, 2009

3

CONTENTS 1. INTRODUCTION

4

2. METHODOLOGY

4

3. DEFINING TRANSPERSONAL PSYCHOLOGY 5 4. THE TWO MODELS OF SOTERIOLOGY 5 5. DEFINING SPIRITUALITY AS A LIVED EXPERIENCE 6 6. THE RESPONSE OF THEOLOGY TO PSYCHOLOGY 8 7. SOTERIOLOGY: AN INTERFACE BETWEEN SPIRITUALITY, THEOLOGY AND TRANSPERSONAL PSYCHOLOGY

9

8. THE HERO vs THE SLAVE

9. CONCLUSION BIBLIOGRAPHY

13 14 15

4

INTRODUCTION Experience has shown the seminarians at Catholic South African Diocesan seminaries come to start their studies with a deeply rooted lived experience of spirituality already in place as a foundation. The identification of the language, concepts and symbols tied to the culture out of which African spirituality flows into the Christian Spiritual tradition will assist the African seminarian in grounding his spirituality in that personal experience. This lived experience can also emanate from ‘group think’ and the practice of shadow projection of the collective unconscious that creates a tension between that foundation steeped in African culture and orthodox Christian spirituality steeped in European culture. By exposing the roots of each tradition in a search for common ground, it is intended to give a ready reference to similarities and to expose those differences that are incommensurable with Christian teaching. As part of this overall programme it is proposed herein to investigate an alternative view of the self in relations with others and with God. It is proposed that through spirituality coupled to theology with the assistance of psychology a fresh concept of the self and the other, will be empower these seminarians to present a more effective and coherent witness as spiritual teachers and leaders, becoming that ‘salt of the earth’ (preserving, purifying and protecting from corruption those authentic values that bring forth the best of humanity) and ‘light of the world’ (to make visible and intelligible everything that is inhuman), as envisioned in Instrumentum Laboris, the 2009 working document of the Synod of Bishops in special Assembly for Africa. METHODOLOGY The different disciplines will be defined and their respective interfaces will be correlated, drawing from existing studies in each particular field. These will consist of defining transpersonal psychology, spirituality as a lived experience separate from spirituality as an academic study within the field of theology, transpersonal

psychology,

religion,

theology,

culture

and

transpersonal

psychology in the field of psychology. In their various relationships, the main themes of current debates will be introduced. These main themes as highlighted

5 by the course material will be brought together to establish the relationships between transpersonal psychology and spirituality, spirituality and theology, culture and religion. In order to establish the basis for the fresh view of the self in relation to others and to evil, the two alternative soteriological models will be introduced and evaluated in line with the relationships established between the various disciplines. A final analysis of the anthropological psychological considerations will be made in particular reference to the personal spirituality of the seminarian and their particular role in pastoral ministry of healing and the question of mediation of spirits and the collective unconscious relating to the question healing and the ancestors in African cultural tradition. In conclusion this study will seek to identify those areas of interface where new dialogues may be established between transpersonal psychology and spirituality in relationship with theology. It is proposed that psychology and transpersonal psychology in particular can create this link between that foundation steeped in African culture and the more orthodox Christian spirituality that will be encountered in the seminarians training. DEFINING TRANSPERSONAL PSYCHOLOGY Transpersonal psychology in its wider application seeks to foster health and human potential through scholarship and science in the field of spiritual experiences and varying degrees of consciousness. As a developing field it integrates three models of psychology focussing on ‘Beyond-Ego’, ‘IntegrativeHolistic’ and ‘Transformative’ psychologies1. Following the route of positive psychology, it does not focus on psychopathology, using the ill or diseased human psyche, but uses instead uses as its models saints, prophets, great artists, heroes and heroines. This model of ‘the hero and heroine’ in transpersonal psychology is of particular interest in my own endeavour to establish a fresh approach to the diocesan spirituality being taught in Catholic seminaries. These South African Catholic diocesan seminarians naturally seek an authentic and integrated spiritual life within the African cultural tradition that ensues from, and is supported by their own lived experience, myth, language and culture. In their emphasis on freedom, equality and peace, a new

1

Institute of Transpersonal Psychology. Dr Robert Hutchins. 2009. http://www.itp.edu

6 interface between psychology and spirituality will be investigated to establish the nature of following the ‘hero on a quest’. THE TWO MODELS OF SOTERIOLOGY The current spirituality model is founded on the classical soteriology in which sin comes into the world through the fall of Adam and Eve after having being tempted by the devil so that God is required to act through the Incarnation to save humanity from its slavery to sin. Anthropologically this leaves humanity as sick and dysfunctional with an infinite chasm between God and us. Humanity is seen as being without hope, incapable of love, un-free, a slave to the human condition and without any way to transcend this condition and touch the Divine. Sin is given centre stage so that evil is given an ontological reality with the power to ‘move’ God to act to ‘fix’ the situation. The alternative soteriology which is also orthodox but not widely acknowledged, focuses on the much wider frame of reference. This model is based on the ‘Primacy of Christ’ which considers ‘Holy Love’ and not sin as the source and ultimate goal of creation and the incarnation. The change in emphasis being sought in this collaboration between psychology and spirituality using the alternative soteriology, seeks thereby to establish an authentic and dynamic spirituality that resonates with the vitality of African culture in which ‘life force’ is the most active ingredient and motivation of all action. Under the discipline of psychological studies, transpersonal psychology is a seen as a developing field of scholarship and science in the multiple areas of levels of consciousness,

spiritual

experiences,

mind/body

relationships

and human

transformation and development. The term ‘transpersonal’ (uberpersonlich) was first use by Carl Jung in reference to the ‘collective un-conscious’. Discerning the human person as engaged in the process of ‘becoming’, transpersonal psychology studies those models of humanity that have in some way attained some measure of human transcendence. This study includes the various levels of consciousness at each level in the development of the physical, intellectual, emotional, spiritual, social and creative aspects of the human person at the various stages of the journey towards transcendence. This transcendence is seen as the ‘becoming’ of the ‘divinity within’, that transcendent essence beyond human personality with its various inclinations and characteristics. This movement towards greater awareness of self and the other in relatedness interfaces

with

both

spirituality

and

theology

and

the

two

alternative

7 soteriological models that will be evaluated herein. In these areas of experience and study, this destination of the spiritual quest is termed ‘union soteriology’ and is considered the ultimate goal of every soul as evidenced by the experience of the saints and mystics. The processes that lead to this transformation are also at the core of transpersonal psychology research and therapeutic processes. This branch of psychology considers itself as emerging out of personal and depth psychology in asserting a super-conscious as well as a subconscious but going beyond the mainstream discipline in its consideration of religious and spiritual as well as mystical experiences, including shamanistic healing practices, as valid areas of study. DEFINING SPIRITUALITY AS A LIVED EXPERIENCE Bernard McGinn defines the lived experience of spirituality, as ‘conscious involvement in the project of life integration through self-transcendence toward the ultimate value one perceives (Sheldrake 2005:1)’. This definition would cover also the area of study of transpersonal psychology detailed above. In his ‘Introduction to Christian Spirituality’, Louis Bouyer, defines Christian spirituality specifically in relation to ‘the religious life’ and the ‘interior life’ as integral to the lived experience of spirituality.2 Flowing from experience, the religious life determines the relationship with the transcendent deity as specifically ‘someone’ rather than ‘something’.

In Catholic spirituality this involves a personal

relationship with the one revealed Incarnate Word in Trinitarian relationship with the Father and the Holy Spirit. The inter-personal relational activity would therefore involve the human person in attitudes of trust, love, obedience, serving and glorifying the transcendent deity rather than the mere acquiescence of doctrine or simply as a set of practices. Bouyer concludes that the study of human history shows consistently that the interior life develops naturally beyond states of consciousness into the spiritual life, which, then spontaneously orientates toward some form of religious life; a way of being in and relating to the world together with others drawn by a similar experience. This describes religion in its social context with its systemised practices and rituals. Beyond these systemised practices and rituals and traditions, Theology considers religion to be the response of God’s call to assembly, in ecclesia, to hear and acquiesce to living in accordance with that Word of God as revealed in revelation. 2

Bouyer in Welcome to the Catholic Church 1998

8 These practises and rituals form the basis of study of transpersonal psychology which does however not represent itself as an alternative religion or as an alternative to religion. While most psychology disciplines would attribute certain benefits to the practice of a lived spirituality, they would consider the traditional organized religious organizations more cautiously. Friction and distrust was caused in the early development of psychology when individuals posited personal observations with regard to faith and religion outside of the field of expertise. Religious organizations were seen in a negative light due to their perceived history of political manoeuvring, intolerance, unscientific procedures for internal critique and psychopathological aberrations. On the other side, certain religions regarded psychology as responsible for the growing degradation of the awareness of human dignity and the loss of vocation towards their transcendent goals. From within the paradigm of transpersonal psychology, Tart (1975a) states that ‘Orthodox, Western psychology has dealt very poorly with the spiritual side of human nature, choosing either to ignore its existence or to label it pathological. Yet, much of the agony of our times stems from a spiritual vacuum’ (p. 5). James Hillman (1975) echoes the view of Tart and others. According to Hillman, ‘this psychology, for which we erect great buildings to which the students flock, with its libraries, lectures and laboratories, journals and therapies, mental health clinics and mental health grants, has been and still is impotent. Nothing, nothing, nothing …Its pragmatism, whether in clinic or in laboratory, kills fantasy or subverts it into the service of practical goals’ (p. 220). Hillman pleads passionately for the restoration of the psyche of psychology. And with him and the others, so do I. Without acknowledgement of the role of values in psychology and of the metaphysical dimensions of our discipline, there can be no hope of coming to an understanding and integration of the indigenous psychological perspectives of Africa.(Holdstock 2000:61)

In moving to bridge this divide, transpersonal psychology considers religion to be both a source of insights and hypotheses but also to be approached with caution due to what it perceives as religion discouraging primary spiritual experiences outside of orthodox doctrines. James Bacik points out however, that the postmodern trend to totally divorce spirituality from religion and theology as outmoded, irrelevant, dogmatic or boring leads to imbalances and distortions of spirituality. At its best, theology has to be spiritually relevant. It is, according to Anselm's classic description, faith seeking understanding. It is the study of God, which raises deep questions about personal identity, meaning and purpose. Theology brings the meanings and values of the Christian tradition into conversation with societal concerns and cultural questions. It provides a solid basis for making judgments about various approaches to the spiritual quest (Bacik 2002:5).

9 THE RESPONSE OF THEOLOGY TO PSYCHOLOGY Theology accepts that it can learn from psychology regarding the influence of faith on peoples’ lives. Much research has been done in the areas of addictions, grieving, general wellbeing and sense of purpose and social behaviour between religious and non religious people. Psychology is also considered useful in pastoral ministry and mission supporting general health and effectiveness (Francis 2005, 6). For many years psychology has been used in the process of discernment and formation of candidates to the priesthood within the Catholic Church. On 30th October, 2008, the Vatican issued a document entitled ‘Guidelines for the use of Psychology in the Admission and Formation of Candidates to the Priesthood.’ It is noted that at the very core of theology is biblical revelation and exegesis. In order to communicate itself, the Word of God has taken root in the life of human communities (cf Sir 24:12) and it has been through the psychological dispositions of the various persons who composed the biblical writings that it has pursued its path. It follows, then, that the human sciences-in particular, sociology, anthropology and psychology can contribute toward a better understanding of certain aspects of biblical texts. It should be noted, however, that in this area there are several schools of thought, with notable disagreement among them upon the very nature of these sciences. That said, a good number of exegetes have drawn considerable profit in recent years from research of this kind. 3 The modern extension of psychological research to the study of the dynamic structures of the subconscious has given rise to fresh attempts at interpreting ancient texts, including the Bible. Psychological and psychoanalytical studies bring enrichment to biblical exegesis in that the texts of the Bible can be better understood in terms of experience of life and norms of behaviour.

The stages through which

historical criticism passes in its methodical study of texts need to be complemented by study of the different levels of reality they display. Psychology and psychoanalysis attempt to show the way in this respect. They lead to a multidimensional understanding of Scripture and help decode the human language of Revelation and are in addition a safeguard against one dimensional fundamentalist and misogynist interpretation of the text. This dialogue between theology and philosophy is also reaching into other areas especially the psychology-comparativist dialogue. 3

The Interpretation of the Bible in the Church. Pontifical Biblical Commission. I. Methods and Approaches for Interpretation D. Approaches that Use the Human Sciences

10 The origins of this dialogue go back to the formation of the field at the turn of the century. At that time several related factors converged to create a sustained interest in Eastern religions: the influx of Eastern adepts and their practices; the impact of the World Parliament of Religions (1893); the translation of Eastern texts (e.g., Max Müller’s Sacred Books of the East); the formation of university positions in comparative religions, and the cultural dissemination of Eastern worldviews by socially prominent sympathizers (e.g., Emerson, Paul Carus, the Theosophists); William James’s accounts of Buddhist and Hindu mysticism; Sigmund Freud’s correspondences with Girindrasekhar Bose and Romain Rolland’s “oceanic feeling;” C.G. Jung’s exchanges with Richard Wilhelm, D.T. Suzuki, Heinrich Zimmer and commentaries on Taoist, Buddhist and Hindu texts; and James Bisset Pratt’s sojourns to India and the Far East. All these are testimonies to the strength of the emerging psychology-comparativist dialogue.(Parsons 2001:5)

SOTERIOLOGY: AN INTERFACE BETWEEN SPIRITUALITY, THEOLOGY AND TRANSPERSONAL PSYCHOLOGY The study of the doctrine of salvation is known as Soteriology. Union soteriology refers to the ultimate goal of ‘saved’ person’, which is union with the deity. The classical soteriological model follows the sequence of God creating humanity, placing them in paradise where they succumb to temptation and thereby ‘original sin’ binds humanity to death. God makes a covenant with Abraham and Moses to send a Messiah to rescue his people. Then follows period of the prophets and the exile of the people. Finally, in the Incarnation through the birth of Jesus, the promised saviour comes into the world. Jesus undertakes teaching and ministry, especially healing, and finally by his passion, death and resurrection, sin and death are conquered. Jesus atonement pays the price of humanities sinfulness (redemption), which according to divine justice requires either reparation or punishment. There are several problems associated with this classical view of soteriology. Sin due to humanity having free will, and evil due to outside agency become the active causal agents of the Incarnation in Jesus, whose actions are thereby functionary, i.e. to effect salvation. Gods’ actions become contingent upon sin and evil as he comes up with plan B for redeeming his creation. Evil takes on an ontological reality incompatible with the attributes of the One Creator who is Being. Humanity moves from a pre-lapserian state of relational perfection and contentment to a state of ongoing de-generation where the very earth is contaminated and returns to a state of chaos. As stated in the introduction, we continue to see sin and evil remaining in the world, so that anthropologically humanity without redemption is seen as sick and dysfunctional with an infinite chasm between God and us; without hope,

11 incapable of love, un-free; a slave to the human condition and without any way to transcend this condition and touch the Divine, who is infinite, self-subsistent, total in self, free, liberal and Love. The personal psychological result is that humanity place the source of evil outside of themselves, giving evil a unfounded reality and thereby avoiding responsibility for their own actions. In the creation story we have Eve blaming the serpent and Adam blaming Eve and even insinuating that it really is God’s fault for giving him the woman. As Thomas Merton asserted in his many writings; as long as we point the finger at evil outside ourselves, we will find a reason to ostracise, to reject, to hate, to go to war and to kill. As we seek the source of evil to protect ourselves, this search for the cause and source of evil leads to the recurring cultural hunt for the (e)scapegoat that is steeped in superstition and fear. Psychology discusses this in terms of victimization. As we have witnessed in recent events in South Africa this scapegoating of a socially vulnerable group serves the need of the dominant social group to feel better about themselves and in same way to be controlling a situation beyond their control. Within the South African spiritual context this is especially evident in the widespread belief in witches. They are projected as the cause of evil, inheriting their propensity for evildoing from the maternal side. In projecting this onto women and older women who are often widows in particular, this form of scapegoating seeks out another group of vulnerable persons to free themselves from the terror of their own action. Through their curses witches are projected as being the cause of all misfortunes, illness, abortions and death. By the use of lightning they send fire to destroy people’s property (Hund 2003: 105). The following extract from the anthropological work of the Australian Ashford who spent four years in Soweto studying the culture brings the consequences of this model much closer to home. Almost all Sowetans are nominally Christian. Many are devout, women more so than men, although men control the great variety of churches. God's will hangs over every calamity. His grace is responsible for all good things. Sometimes knowing that is sufficient for meeting the sorrows and gifts of a hard life. Usually, however, we have to come to terms with a myriad of evil powers operative beneath the celestial umbrella of the Supreme Being. Some people, a small minority, believe that if you put your faith in Jesus and the power of prayer you can dispense with ancestors and witchdoctors in the battle against evil forces. Most people, however, live in a social and spiritual universe replete with conflicting hierarchies of powers both good and evil. It might be God's will that your child has died; a drunken driver named Mkizhe who lives in the next street might be directly responsible. But it is surely witchcraft that has brought this suffering upon your house on top of the other sorrows with which you must

12 contend. So prayers will be offered for the soul of the deceased and the release of the curse. Many aides and intermediaries are required in addition to the Christian priest or the prophet, and it would be extremely unwise not to consult a diviner to establish the other cause of misfortune and protect against its recurrence (Ashforth 1197).

Ashford proposes that eighty percent of the population of some four million who live in Soweto will admit visiting the sangoma for healing, protection or for divining and uncovering the identity of the guilty parties practicing witchcraft. This provides a further tension in the spiritual life of African Christian. The purpose of the sangoma is to uncover and reveal and yet the fearful Christian client keeps the events covered and secret. As pointed out in the writings of Jourard, this very secretiveness leads to psychopathologic manifestation. …the central issue of self-disclosure and its importance for psychological and physical well-being is a constant theme throughout his writings. Today, support for Jourard's contention that selfdisclosure is equated with health and healing is found in popular writings of mindbody researchers such as Herbert Benson ( 1975), Larry Dossey ( 1982), Jeanne Achterberg and Frank Lawlis ( 1992), Dean Ornish ( 1990), and Joan Borysenko ( 1988). For example, Borysenko has suggested that to be healthy, we must have an interpersonal connectedness that allows us to be vulnerable and trusting of ourselves so that we can fully learn to trust others. Other researchers have found self-disclosure related to improved immune functioning ( Pennebaker KiecoltGlaser , (Rice 315)

The alternative orthodox view of soteriology does not deny the presence of sin in the world, but places this in a much less prominent and controlling position within the cosmic scheme of creation and the Incarnation. In line with the mystical experience of Julian of Norwich, this model sin is a veritable blip on the radar of cosmic time and space. The alternative model comes from answering the question, ‘would Christ have come if Adam had not sinned?’

Bl. John Duns Scotus answered this

question in the affirmative giving us a different view of soteriology. God is absolutely free and therefore chose to create the world precisely as it is to reveal divine love. The Incarnation is a reality that ...takes place in light of God's glory and not in light of any sin which might be committed prior to the Incarnation. The Incarnation represents not a divine response to a human need for salvation but instead the divine intention from all eternity to raise human nature to the highest point of glory by uniting it with divine nature’...the mutuality between God and human persons realized in the Incarnation is grounded in the very nature of God as love. As Allan Wolter has noted: "[the primacy of Christ] makes the human nature of Christ the motif the Divine Architect was to carry out in the rest of Creation ... after his body the visible world was sculptured. The whole universe is full of Christ." (27) Christ,

13 therefore, is the meaning and model of Creation and every creature is made in the image of Christ. Another way of expressing this idea is that the "body" of the universe is the body of Christ. Since Incarnation is the perfect mutuality between divine and human nature, Scotus views the summit of Creation as the communion of all persons with one another and with God (Theological Studies 01-Mar-03)

This thesis gives us a new model with a very different anthropological and psychological view of humanity. By God’s freedom he chooses to create all creatures and all species, sinful or not. God could and does, by his supreme wisdom, power and goodness, will the Incarnation as the highest good in a universe and on this earth which is capable of bearing the God/Man. In the Incarnation the full potential of humanity is realized and we become adopted children of God with union possible. Grace is the overall theme of Scripture and has its ultimate expression in the person and life of Jesus Christ. Understanding and applying this radical concept is the foundation for understanding an of what God intends to accomplish in the living human document. The biblical notion of grace is the linchpin holding in union the truth of psychology with the truth of Scripture. By understanding and living in grace, one can benefit from all of God's truth without fearing one's humanness ( Sloat, 1990). Allison summarizes the essence of grace this way: “Whatever responsibility we face, whatever there is within us that is tragically not what it should be, whatever evil we think of ourselves, our mutual hope, our common faith and our Christian commitment is that there is no rejection. Rebuke, repentance, responsibility, and restitution, yes; but rejection, no! No matter how evil we may feel that we are, God reckons us good in Jesus Christ. This is what is good about the Good News. [Allison, 1972, p. 50]” (Moss 1999:187).

The theologian Hans Urs Von Balthasar centered his Trinitarian theology on a particular anthropology capable of ‘resonance’ with Jesus Christ, through the Spirit towards worship of the Father. As the Incarnate Jesus Christ is beheld in his Paschal mystery, this ability to resonate through, with and in the Spirit, similar to a tuning fork set to a particular musical note, allows the human person to ‘hear the song’ and thereby behold the icon of the Triune God. For him, this is the form that discloses the harmony of both the goodness and beauty of God. It is therefore by seeking an understanding of anthropology that the mystery of the Trinity, as ‘amplitude to the musical note’, can become known; truth is symphonic. Von Balthasar speaks of the world’s orchestra tuning up to play God’s symphony under the direction of the Son.4 4

Hans Urs von Balthasar, Tr. R. Givord. Pâques Le Mystère, Paris: Les Editions Du Cerf, 1981.

14

The classical Latin theological models, especially as developed through the Augustinian-Thomistic school are based on the analogy of the human mind and its acts of will and intellect to that of persona, relationships and progression of the divine triune-unity. With the current understanding of a person and psychology, involving changing, growing and developing, this psychological model and those social models which have developed from this, have inherent problems related to the immutability of God. Von Balthasar categorically rejected these models as being inadequate to appreciation of the nature of God and the nature of humanity made in the image of God. In the alternative soteriological model of the Primacy of Christ calling humanity to an awareness of their true dignity, it becomes necessary to cleanse our motives towards transformation into that potential that we glimpse in the Incarnation. In this interface between theology and psychology, psychology requires a model of the human person that incorporates the relationship between body, soul and spirit and which must take account of both our natural and transcendent aspirations. Vatican II affirmed that ‘to make room for divine life, Christians need not set aside anything of their human lives; and to live fully human lives, they cannot aim at anything less than lives of the highest holiness.’5 THE HERO vs THE SLAVE The second soteriological model also presents a much healthier view of the human condition, and in line with transpersonal psychology, a healthier basis for both personal spirituality and growth of the seminarian and a sounder basis for planning pastoral ministry. Borrowing from the medieval concept of courtly love, I have taken my model for the proposed ‘hero spirituality’ from the interpretation of Gallant and Cirino of 5

Germain Grisez, The Way Of The Lord Jesus: Volume One - Christian Moral Principles, 1970, 17. (Ref. Vatican Council II: Pastoral Constitution on the Church in the Modern World - Gaudium et Spes. § 1, 11, 21, 22, 32, 34, 92, also Dogmatic Constitution on the Church - Lumen Gentium : Chapter V - The Universal Call to Holiness in the Church. §39 – 41, also Decree on the Apostolate of the Laity - Apostolicam Actuositatem; Chapter II – Objectives § 7)

15 the dream of St Francis as ‘Herald of the great King; the dream of glory which is contained in St Francis of Assisi own prayers in the ‘Office of the Passion’. As ‘The Geste of the Great King’, singing of the hero (Christ) who has been entrusted with a mission leading to acts of great valour, confronting the enemy and culminating in victory (Gallant and Cirino2001: 21). This new model still overlaps the older soteriological model but presents the follower with a new view of the self and the other that is more in line with contemporary psychological views by circumventing the victim/slave mentality view so abhorrent to the African psyche. In 12th century Europe, the geste was an extensive saga or song extolling the valour and the great deeds of a hero, such as King Arthur and the Knights of the Round Table (Gallant and Cirino 2001:22). These contain the elements of the hero of whom the geste sings being entrusted with a mission, the quest, which leads the hero in solitary pursuit through the darkest part of the forest to confront and overcome the enemy and forces of evil, returning in victory and glory to claim the great reward. Francis sees the path as an imitation of Christ (imatatio Christi), through suffering leading ultimately to the glory of the resurrection of the hero, because of his obedience. In the Office of the Passion, Francis tells the story of the hero, Christ who is the totally non-violent Hero-Teacher, being sent on the mission by the Father from the point of view of the hero himself. Instead of being primarily a rescue mission as portrayed in the first soteriological model, the mission now is to establish a model for union. Jesus Christ is the first Son and that model of that union between humanity and the deity. Much in the tradition of the African praise singer, St Francis starts by the Praises of the victorious

Hero in the glory of the Father, followed by the

acknowledgment of the glorified Hero as his ‘Lord and Teacher’ who finally explains the way that leads to glory from his own experience. It is noted that in all the psychological models of the hero, the hero only remains the hero as long

16 as they do not take on the attributes or the means of the enemy to be overcome. CONCLUSION The scope of the overall proposal is to present a new emphasis for Catholic Diocesan Spirituality, which is both communicable and resonant with the vital African lived experience and commensurable with Christian teaching. The new soteriological

model

using

the

interface

of

spirituality,

theology

and

transpersonal theology presents a new foundation upon which to build the new structure in which personal responsibility, evil and healing will take on new dimensions.

17

BIBLIOGRAPHY Ashforth, Adam. 1996. Of Secrecy and the Commonplace: Witchcraft and Power in Soweto. Social Research 63, no. 4: 1183-1234. http://www.questia.com/PM.qst?a=o&d=96389653. Balthasar, Hans Urs von, Tr. E.A. Nelson. 1969. Convergences to the Source of Christian Mystery. San Francisca: Ignatius Press. Bacik, James J. 2002. Catholic Spirituality, Its History and Challenge. New Jersey: Paulist Press. Boahen, Adu ed. 1985. UNESCO International Scientific Committee for the Drafting of a General History of Africa: General History of Africa VIIAfrica under Colonial Domination 1880-1935. California: University of California Press. Bouyer, Louis. 1988. Introduction to Spirituality in Welcome to the Catholic Church. Oregon: Harmony Media Inc. Chidester, David, Chirevo Kwenda, Robert Petty, Judy Tobler, and Darrel Wratten. 1997. African Traditional Religion in South Africa: An Annotated Bibliography. Westport, CT: Greenwood Press. Chidester, David, Judy Tobler, and Darrel Wratten. 1997. Christianity in South Africa: An Annotated Bibliography. Westport, CT: Greenwood Press. Ellens, J. Harold, and Donald E. Sloat. 1999. "11 Christian Humanistic Psychology". In Humanistic and Transpersonal Psychology A Historical and Biographical Sourcebook, ed. Moss, Donald:167-187. Westport, CT: Greenwood Press. http://www.questia.com/PM.qst?a=o&d=54838714. Francis, Leslie J. 2005. Faith and Psychology: Personality Religion and the Individual. London: Darton, Longman and Todd Ltd. Gallant, Laurent & Cirino, Adre. 2001. The Geste of the Great King – Office of the Passion of Francis of Assisi. New York: The Franciscan Institute. Grisez, Germain. 1970. The Way of the Lord Jesus: Volume One - Christian Moral Principles. Chicago: Franciscan Herald Press. Holdstock, T. Len. 2000. Re-Examining Psychology: Critical Perspectives and African Insights. London: Routledge. http://www.questia.com/PM.qst?a=o&d=102797533. Hund, John ed. 2003. Witchcraft Violence and the Law in South Africa. Pretoria: Protea Book House

18 Jonte-Pace, Diane and William B. Parsons, eds. 2001. Religion and Psychology: Mapping the Terrain; Contemporary Dialogues, Future Prospects. London: Routledge. Paloutzian, Raymond F. and Crystal L. Park, eds. 2005. Handbook of the Psychology of Religion and Spirituality. New York: Guilford Press. Rice, Don. 1999. "21 Sidney Jourard: Disclosing to Ourselves and Others". In Humanistic and Transpersonal Psychology A Historical and Biographical Sourcebook, ed. Moss, Donald:314-320. Westport, CT: Greenwood Press. http://www.questia.com/PM.qst?a=o&d=54838847. Scotton, Bruce W., Allan B. Chinen, and John R. Battista, eds. 1996. Textbook of Transpersonal Psychiatry and Psychology. New York: Basic Books. Sheldrake, Philip ed. 1992. Spirituality and History – Questions of Interpretation and Method. Essays in the New Dictionary of Christian Spirituality. New York: The Crossroad Publishing Company. Young-Eisendrath, Polly and Melvin E. Miller, eds. 2000. The Psychology of Mature Spirituality: Integrity, Wisdom, Transcendence. New York: Routledge. http://www.questia.com/PM.qst?a=o&d=102746296. CHURCH DOCUMENTS, PUBLICATIONS AND BIBLES African Ecclesial Review (AFER) Volumes 27 No 2 (April 1985), 27 No 4 (August 1985), 27 No 6 (December 1985), 30 No 4 (August 1988) and 38 No 5 (October, 1996). Catholic Catechism, by John A. Hardon. London, New York: Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc. Copyright 1975. Catholic Study Bible, New American Bible. New York: Oxford University Press, 1990. Mulholland, Seamus. 2009. Class notes: Duns Scotus and the Primacy of Christ. Pontifical Biblical Commission. 1993. The Interpretation of the Bible in the Church. I. Methods and Approaches for Interpretation. D. Approaches that Use the Human Sciences. (as published in Origins, January 6, 1994) Synod of Bishops – II Special assembly for Africa – Vatican City. 2009. Instrmentum Laboris – The Church in Africa in Service to

19 Reconciliation, Justice and Peace. Limuru (Kenya):Kolbe Press DOCUMENTS OF VATICAN II LATIN TITLE

ENGLISH TITLE

DATE Gaudium et Spes

[GS]

Constitution on the Church in the Modern World

12/7/1965 Lumen Gentium

[LG]

Dogmatic Constitution on the Church

11/21/1964 INTERNET RESOURCES Compendium OF THE CATECHISM OF THE CATHOLIC CHURCH. (CoCCC) © Copyright 2005 - Libreria Editrice Vaticana. http://www.vatican.va/archive/compendium Douay Rheims Revised and compared to the Latin Vulgate by Bishop Richard Challoner 1749-1752. www.e-sword.net/ Hutchins, Robert. 2009. Institute of Transpersonal Psychology. http://www.itp.edu International Standard Bible Encyclopedia, Ed. James Orr, www.e-sword.net/ New American Standard Bible, The Lockman Foundation, La Habra – CA., 1995. http://www.lockman.org/ Vatican Library on Line Texts. The Holy See Resource Library. http://www.vatican.va/phome_en.htm ZENIT International News Agency. Copyright 2007, Innovative Media, Inc. http://www.zenit.org/