Final Exams

Section A: General Anthropology (ACV I)

►Christian Vocation

Christian vocation is understood as a call which God freely addresses to each human person in Christ. This call
encounters two anthropological realities; the first is the human capacity and inclination to go beyond the self towards
values which are ultimately centred on God (favouring cooperation with God), and secondly, there are various
limitations within the individual as a person tries to hear and respond to the call of God. Therefore the view of the
human person in ACV is not someone static but permanently in tension; the tension of development, of growth.

►Origins of the Three Dimensions

Self-transcendence literally means going beyond the self, the reaching out of the human person in the FOUR
CONSCIOUS and INTENTIONAL OPERATIONS of the human mind; EXPERINCING, UNDERSTANDING,
JUDGING AND DECIDING.
This spontaneous thrust of the human desire to ask questions, seek understanding and act responsibly is out innate
capacity of CONSCIOUS INTENTIONALITY through which we acquire self-transcendence through three distinct
phases; of understanding, of morality and of love.

1. experiencing → understanding → judging = cognitive self-transcendence

2. experiencing → understanding → judging → deciding = moral self-transcendence

3. experiencing → understanding → judging → deciding → total gift of oneself in love = self-

transcendence of love

‘The isolation of the individual is broken, and he functions not only for himself but also for others’ (ACV1, p.144).
This love can be for other particular human persons, or for humanity more generally, or it can be the gift of God’s love
for us. Self-transcendence can therefore be said to be both gift and achievement, ‘the final result of a personal
conquest’.

►Formation of the Three Dimensions

The three dimensions are formed and developed through the course of a child’s growth as they come into contact with
values. As a result of this interaction, three different dispositions are formed which are termed the three dimensions.

Three classes of values: (ACV 1 p. 173)

1. Natural values which are the values proper to human nature – which dispose the person to transcend himself in an
ego-centric or social-philanthropic self-transcendence; i.e. values which have no direct bearing on Christian
vocation. These values do not directly engage the person’s freedom (i.e. bodily health, intelligence, strength of will –
as far as these are natural endowments, and also success or prosperity).

In ego-centric self-transcendence the primary goal is the perfection of the subject who transcends himself. The goal of
the human person is self-actualization in areas such as knowledge, possessions, power, love or being whatever one
desires. Social-philanthropic self-transcendence is concerned with the perfection of the human community or of
humanity in general (i.e. communist revolution) and seeks the progressive self-transcendence of humanity until a point
when all its requirements are perfectly fulfilled (third and second dimensions)

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2. Self-transcendent values are objective values which the human person tends towards if their horizon is sufficiently
open. We are naturally orientated towards these values due to our inherent conscious intentionality which seeks to
know and love in an unrestricted manner. This desire to know means we are free to go beyond natural values to
transcend ourselves towards theo-centric love; one aspires to God or the Absolute. Being able to receive the gift of
divine grace is an anthropological capacity, this capacity can favour or oppose the subject’s vocational response to God
depending on it’s openness towards growth. This capacity to respond to objective self-transcendent values is possible
because of the exercise of our freedom and responsibility which engages the whole person and defines who they are
(first dimension).
These objective values include moral and religious values which engage the whole person by the absolute
character of their demand and so engage his freedom to act towards self-transcendence. The more a person is free, the
more he can transcend himself in living moral and religious values; while the more a person is limited in his inner
freedom the less he can be open to self-transcendent values.

3. Objective self-transcendent values and natural values in combination form the basic dialectic on the second
dimension as the motivating factors influencing these two types of values may be in contradiction – self-transcendent
values favouring theo-centric self-transcendence and natural values favouring self-transcendence which is only an ego-
centric or social-philanthropic self-transcendence (second dimension).

►Characteristics and Horizons of the Three Dimensions (ACV 1 p. 178)

Characteristics which define the diverse horizons of the three dimensions are axiological 1 in that the first and
second dimensions tend towards self-transcendent values which are theo-centric and have God as their end, implicitly in
the case of moral values and directly in the case of religious values. The third dimension is to be distinguished by its
motivational force which tends towards natural values rather than self-transcendent values. On the third dimension one
is dealing with the ideal self as transcending itself towards natural values. For this reason the dialectic on the third
dimension is typically terms a conflict as we are dealing with the presence of pathology; on the first and second
dimensions the dialectic is referred to as consistency or inconsistency.

Three possible horizons of the three dimensions (which mean three orientations of viewpoint) are determined by the
limit of one’s vision (and freedom). As we have noted the three dimensions are formed as a result of an encounter
between the person and objective values;

The horizon on the First Dimension is prevalently constituted by self-transcendent values. This horizon offers the
greatest degree of freedom for theo-centric self-transcendence because it is the dimension characterised by being
conscious and free from pathological disorganization of the self. (ACV 1 p. 188)

The horizon on the Third Dimension is characterised by levels of disorganization of the self in the form of more serious
pathologies or the distortion of reality due to an infantile self in less serious forms of pathology. These factors block the
freedom of the transcending self as regards the attainment of self-transcendent values. Depending on the degree to
which the person is affected by the pathology will determine the limits placed on their freedom to transcend themselves
theo-centrically.

The horizon on the Second Dimension is formed by the combination of natural and self-transcendent values and is the
dimension of the real and apparent good (and of non-culpable error). Within this horizon a person can simultaneously
choose or proclaim self-transcendent values while in reality, his choice may, more or less unconsciously, be in pursuit
of natural values which are not necessarily consonant with Christian vocation (i.e. a psychological inconsistency).

Definition of the Three Dimensions: The three dimensions are three qualitatively different structures with the person/self
which limit the person’s theo-centric desire to love with complete freedom by creating an inherent tension between the

1
Referring to philosophy – a theory of values, moral or aesthetic

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structures. The term dimension describes the nature and interrelation of units or structures operating within the human
person and which predisposes them to certain types of behaviour.

►Maturity in the Three Dimensions

1. Maturity on the First Dimension (the conscious tension is between Ideal Self and conscious
Actual Self) is measured in terms of a) the strength and objectivity of moral-religious values, and
b) the number of non-defensive consistencies in the motivational system. The stronger these two
elements are the greater the maturity, and the weaker they are the weaker the maturity.

Existentially – Maturity → effective freedom to choose and act according to the values of Christ
Immaturity → choosing to act against values deliberately and knowingly

2. Maturity on the Second Dimension (the tension is between ideal self and actual self as one
encounters situations where natural and spiritual values are combined) is measured in terms of a)
the strength of attitudes in respect to values, and b) the ratio of non-defensive consistencies over
inconsistencies and defensive consistencies. The higher the ratio the greater the maturity and the
lower the ratio the greater the immaturity.

Existentially – Maturity → ability to distinguish between Real Good and Apparent Good and the interior freedom
to choose the Real Good.
Immaturity → inability to recognise the nature, the choice or the implications, which leads to the
choice of apparent good.

3. Maturity on the Third Dimension (in the area of tension between natural values) and is measured
by the presence of basic structures leading to normal, healthy existence. Immaturity is due to
developmental fixations, regressions, personality deficits and pathological symptoms.

Existentially – Maturity → the possession of ego-qualities appropriate to developmental stage, such as, basic trust,
ability to engage in productive work, stable interpersonal relations and assuming responsibility for
one’s actions, preserve in difficulties. It is the ability to live in a reasonable degree of peace with
oneself, one’s companions and one’s work.
Immaturity → unrealistic and self-defeating patterns of behaviour (signs of pathology) (ACV I – p. 376)
(Immaturities on the Third Dimension can influence a candidate’s ability to adapt and function in Religious Life
and community life in general. Cases of disorganization in the structures of the self (Cf. Kernberg) when object
relations are seriously damaged as a person maybe unable to form a stable concept of the self clearly
differentiated from external objects or persons. Therefore such a person would have difficulty forming a
‘transcending self’, which is an ideal self which is stable and non-contradictory. Other problematic symptoms
would be the inability to control one’s impulses in decision and in interpersonal relations, the inability to tolerate
frustration, and the inability to channel one’s energy in ways that are socially useful and productive.

Affective Maturity

Affective Maturity = accepting one’s limitations, i.e. accepting one’s dissonant needs which remain – there is
always a dialectical tension in one’s life, one’s dissonant needs are never completely removed (as this is the gift
of our humanity). However, maturity implies the gradual, steady transformation of our desires through the action
of God’s grace and our commitment to taking appropriate steps forward in life (i.e. not living in fantasy, waiting for
magical solutions, or maintaining exaggerated expectations which are really serving my needs). Maturity implies
the slow upward growth towards an ever greater authenticity, moving continually beyond positions of
inauthenticity.

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 Affective maturity exists when one’s energy is not taken up by;

 Defending the self

 Gratifying the self
 Seeking Apparent Good
 Or conserving a static situation (i.e. nesting)
 And when one’s basic dialectic is CONSCIOUS & ACCEPTED.

One’s life is then giving as a gift to God and lived throughout ordinary daily experiences (there are extraordinary
gifts- mystical, but these are not central to holiness which is a life of faith, hope and charity). The symbolism of our
life must be transparent, i.e. no hidden meaning which is more about my needs. The absence of ‘REFLECTED
SYMBOLISM’ which is when I am actually searching for myself in what I do.

Immaturity -------------------------------------------------------------------------Maturity

First Dimension - Tendency to sin (= I won’t) CONSCIOUS Tendency to virtue

(objective values / theo-centric)

Second Dimension - Apparent Good (= I don’t) UNCONSCIOUS / CONSCIOUS Real Good

(objective & natural values in combination)

Third Dimension - Pathology (= I can’t) Normality

(natural values) (Deviant behaviour)

Two human structures

(II) Institutional Ideals =

Important-in- individual’s perception of
itself the ideals of the community
Reflective and Ideal Self and which he wants to adopt,
rational evaluation The self who desires to grow more includes roles and ways of
and more towards its ideals of S-T behaving
(Self as transcending)

The part of the self which wants to

progress towards knowledge, the good, (SI) Personal Self-Ideals =
and love as far as fullness and perfection Ideals the person wants for
himself

Tension
Important-for-me
gratifying for me -
needs, intuitive-
emotional evaluation

Actual self (PB) Manifest Self =

As a matter of fact grows present behaviour understood as
self-concept
towards S-T or resists
growth consciously or
unconsciously (LS) Latent Self =
(Self as transcended) which is unconscious, those
characteristics which the person is
not aware that they have

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N.B. In relation to the second dimension the basic dialectic of the human person is more clearly seen as the tension
arises between the attraction of Infinite values (objective self-transcendent values) and finite values (natural values).
Therefore there can be greater opposition between the ideal self and the actual self on the second dimension. Here the
unconscious part of the Actual Self (LS) becomes more important as this component is actually in contradiction or
inconsistent with the Ideal Self.

Section B:

►Entrance and Perseverance (AVC II, – p.120f,)

The decision to enter a religious vocation stems from the human capacity towards self-transcendence (rooted in our
conscious intentionality) which holds that the Final Objective of the human person tends not to be natural (ego-centric –
aiming at one’s own perfection, not social-philanthropic – aiming at perfection of human community) but self-
transcendent values – which means being detached from self in order to reach God. This is the ultimate goal of self-
transcendence which makes it possible to receive a vocation from God.

Transcendence towards self-transcendent values leads individuals to develop a structure that is specific to the
personality of each person, which acts as a psycho-social mediator of this transcendence. This mediator is the ideal
self or the “self-ideal-in-situation” (SI-II). This mediator of self-transcendence can lead a person to choose the self-
transcendent ideals of Christ and then to decide to begin a vocational journey.

The first three propositions of the ‘theory of self-transcendent consistency state:

Proposition 1: The Christian vocation is a process towards the realization of one’s self-ideal rather than one’s self-
concept.
Proposition 2: The Christian vocation is a process oriented towards the realization of the self-ideal-in-situation or of the
ideal self.
Proposition 3: The ideal self, is characterised more by instrumental and terminal values than by attitudes, and the
content of this ideal self (values and attitudes) is constituted more by self-transcendent values than by natural variables.

N.B.
 The tendency of those entering is towards self-transcendent values rather than self-realization because the
Institutional Ideals are more in harmony with the self-ideal rather than the self-concept.

 The tendency of those entering is towards self-transcendent values rather then natural values.

 The difference between those who decide to enter and those who do not is due to the Ideal Self which has as
its content the five objective values. Therefore the values are more important than the attitudes in influencing
decision to enter.

 The difference between those deciding to enter and those not entering vocation is at the level of
proclaimed values (i.e. Ideal Self). The decision to enter religious life is based on the self-ideal-in-
situation and in particular on self-transcendent values and attitudes.

Subconscious Motivation for Entrance (Second Dimension-article) (Cf. ACV I, p. 380)

- There is a strong tendency in candidates to idealise either their own personality or the religious
institution, therefore there is a lack of realism in the choice (to enter). The lack of realism is related
to the presence of unconscious needs dissonant with proclaimed vocational values (unconscious
inconsistencies). Therefore the choice of a vocation and a decision to enter may not only be the
fruit of a freely chosen ideal but also the result of unconscious needs.

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 - Some individuals without knowing it choose a religious vocation with the aim of gratifying their
needs, or in a defensive effort to resolve their conflicts or inconsistencies.
- The vocational motivation of a great no. of candidates (60-80%) was marked by attitudes at
the service of subconscious needs: attitudes maintained either to defend the self against these
needs or to satisfy them.

►Perseverance (AVC II, 5.4, p. 137)

It has been seen that the ideals (especially as self-transcendent values), and not the dimensions, are the psycho-social
mediators which prevail in the process of entering while for perseverance, it is not the ideals but the first two
dimensions (and especially the second) which are factors exercising a prevalent and predisposing influence.
As a disposition the second dimension seems to be at the root of vocational crisis because it makes the
balance/imbalance between the first and second dimensions very fragile and so can undermine some of the values which
are basic to vocation.

►Internalization (ACV II, 5.5-5.6; 6.1-6.5, p. 145)

1. Among the components of the personality, which can be the most important as responsible for lack
of the process of internalization?
2. Which of the dimensions is it that, as a motivational disposition, offers the strongest resistance to
the internalization of self-transcendent values?

Response; the Second Dimension

Statistically it is proved that the second dimension deteriorates in maturity over time to a far greater extent than the first
of third dimensions.
The reason for this worsening over time is that the second dimension is significantly open to self-transcendent
ideals (which are important for the process of transcendence and internalization of values) but at the same time this
dimension is characterised by the presence of an unconscious which is in contradiction with self-transcendent ideals.
Therefore – in the second dimension, the unconscious inconsistencies between the ideal self and the
unconscious actual self, between ideals and unconscious needs, make this dimension a disposition to seek
important-for-me rather than the intrinsic importance of self-transcendent values.
The second dimension offers the greatest resistance to internalization of self-transcendent ideals since it
limits in a particular way the exercise of effective freedom2 needed for such internalization.

Vicious circle in the Second Dimension (ACV II p.148)

 1. Immaturity on the second dimension (i.e. an imbalance between central inconsistencies and consistencies)
limits the exercise of effective freedom for the internalisation of S.T. values.

 2. Such limitation of freedom produces and maintains first of all regressive symbolism which tends toward the
important-for-me rather than the intrinsic importance of theo-centric S.T; it also produces and maintains
personal expectations (expressed by SI-II) which are more or less unrealistic, regarding a person’s future
vocational roles and his judgements of persons and situations.

2
Effective freedom concerns the degree of choice which a person has in terms of freely choosing self-transcendent theocentric
love or other S.T. values. Limitations in effective freedom (mainly on the second dimension) are due to the presence of
unconscious inconsistencies (material with is excluded from reflective evaluation which is emotionally charged and therefore
opposed to theo-centric S.T). In such cases, a person’s effective freedom is reduced and limited but not destroyed and is
retained by the part of the person that is conscious, and to that extent the subject remains capable of a free decision (ACV I, p.
198).

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  3. These unrealistic expectations are strongly resistant to an internalization or personalization in keeping with
the objective system of S.T. ideals chosen at the moment of entry.

 4. These three preceding factors have a negative influence on maturity in the second dimension that is to say on
the imbalance of central inconsistencies and consistencies. Thus the vicious circle begins again and the second
dimension tends to worsen as regards internalization.

Examples of Apparent Good – (Obstacles to Internalization of Values)

1. There is an indirect impact on ones disposition towards subjective holiness (and on the part corresponding to
apostolic holiness) as it inclines one towards sin – i.e. unconscious need for abasement which drives to endless
apostolic work but with underlying feelings of discontent and a need for affective dependency which when one
encounter a person of the opposite sex their unmet needs for affection find expression.

2. There is a direct influence on apostolic effectiveness as for example a person with an unconscious need for exhibition
will be more inclined to preach themselves rather than transmitting the ideals of altruistic love.

3. Limitations brought about by the Apparent Good can affect one’s ability to listen to the Word of God; due to
unconscious needs a person can be “deaf” to certain Scripture texts and therefore impede the person’s capacity to
receive the Word of God in an objective way.

4. The same dynamics can reduce the quality of one’s prayer life and the amount of time given to prayer as one does
not receive the consolation that one is unconsciously seeking.

5. For a formator or in a formation setting three potential consequences can follow when formators are seeking the
important-for-me as they develop a discrepancy between their proclaimed values and the values they live;

 Double messages – In formation when a superior has not mastered his need to be accepted and popular and will
therefore fail to confront or correct the students in their observation of their duties. His ‘fatherly’ kindness is really
avoiding commitment to real responsibilities and undermining a sense of obedience.
 Transferences – An adult under the influence of a transference relationship can be acting like a child (as they
relive a past experience) and can form one-sided relationships of strong liking or disliking towards others in which
new information about the person does not alter their perception.
 Exaggeration in interpretation of norms or constitutions – when formators are expressing unconscious
needs coming through the exaggerated (strict and inflexible) observance of minor rules which do not necessarily
favour the vocational growth of the students.

6. A choice to live the three Evangelical Councils can be a means of avoiding the three basic
encounters in human life.
 Poverty – as a means to avoid work and its securities
 Chastity – avoiding an encounter with the opposite sex
 Obedience – can be an escape from encountering one’s own spirit and our power of free choice

Four Sub-groups and their relationship to the potentiality of internalization (ACV I, p. 159)

1. “Non-Nesters” – are those willing to make progress in internalization and grow in their vocational
commitment. Such persons keep alive both their readiness to respond (willingness) and also their act of
willing, as they persevere in living their vocation as mature persons.

2. “Nesters” – as those who build themselves a ‘nest’ within the vocational institute as there more or less
unconsciously gratify their needs rather than progressing in the internalization of their vocational

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 commitment. They tend to persevere but are less favourability disposed to internalization because of
immaturities on the second dimension.

3. “Changed” – Such a group do not persevere and have chosen to leave their vocation but are mature on
the second dimension and are favourably disposed to internalisation but are called ‘changed’ because
they have revised their decision to continue. They have changed their act of willing and therefore their
decision to leave is a mature act.

4. “Driven” – Such a group are called ‘driven’ because unconscious needs are involved in their central
inconsistencies which limit the exercise of their effective freedom. A lack of willingness thus being less
open to choosing and living S.T. ideals which makes it easier for them to decide not to persevere and
change their initial decision (on the basis of less mature motivation).

“Predictable Internalizing Capacity” (article, p. 18)

This concept refers to the balance within each vocational candidate between the prevalence of consistencies over
inconsistencies, as the greater the capacity for internalization the greater the likelihood of perseverance in vocation.
The greater or lesser capacity for internalization of values, determined by the consistencies and
inconsistencies seems to be one of the decisive elements for perseverance in a person’s vocation. Reasons for
this statement are;

1. If vocational values are not internalized religious commitment will gradually be called into question.
2. The more unconscious inconsistencies predominate in a person, the more they determine unrealistic
personal ideals and false expectations regarding future vocational roles.
3. The discrepancy between ideal self and actual self tends to increase which causes a profound
dissatisfaction in the person.
4. The source of the increasing dissatisfaction cannot be recognised be cause of the unconscious character of
the inconsistencies and because the realistic perception of his real conflictual needs presents a too serious
threat to his self-esteem – therefore this dissatisfaction is “projected” onto the structures or institutions of
the Church.
5. Finally there follows a ‘perceptive distortion’ that hinders the individual from making an objective
judgement on the exterior world that forces him to gradually reinterpret in his own peculiar way the
authentic significance of vocational values and attitudes. Eventually, the religious or priest discovers them-
selves incurably isolated and alienated within the religious group.
6. The logical conclusion is to leave.

► Internalization and Formation Environment (ACV II, 7.3, p. 228)

Research; – After four years of formation no significant improvement was observed in the groups studied. Reasons for
this lack of improvement;

1. Formation can help the conditioning and habitual dispositions of the first dimension. A change at a
conscious level could leave a positive impact on the process of internalization. But the first dimension
is not a successful indicator of existential maturity, i.e. how will a person live after his years of
formation.
2. The research shows that the intra-psychic imbalance between the first and second dimensions
(inconsistencies and consistencies) is already solidified in the vast majority of subjects which affects the
potentiality for internalisation and therefore they resist change.
3. This rigidity of structures is rooted in the dialectics of the second dimension, so it can be said;

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 - The second dimension, more than the first, resists the influence of formation and resists change in the
balance/imbalance between these two dimensions; so the second dimension is the more frequent source of
opposition to the internalization of S.T. values
- The intra-psychic dynamics at the time of entry are a process that are so resistance to change and so resistant
to the influence of formation. So, the various approaches followed in formation programmes have little
impact as the motivational system of the individual tends to persist therefore remaining unchanged as the
years pass by.

Ecclesiastical and Institutional Environment (before and after Vatican II)

First set of factors influencing vocation - certain vocational difficulties arose during the time of Vatican II due to
distortions which combined ideas from the Council with the acceptance of ideologies which were counter-cultural and
frequently anti-establishment (i.e. against any institution and authority in general).
Secondly – another set of factors, present before and after the council, was an inner fragility identified in many
members of vocational institutions which weakened the process of internalization and the assimilation of vocational
ideals, and so impeded the formation of solid personal convictions.
Inner fragility – On the first dimension takes the form of sin or vice,
- On the third dimension takes the form of more or less manifest pathology
-On the second dimension take the form of unconscious inconsistencies which present themselves
as an apparent good and so are difficult to discern in pastoral work situations.

Before Vatican II the process of internalization was often compromised by compliance along with a (non-internalising)
vertical identification (with values, roles and persons chosen by the institution), whereas after the Council, compliance
is still at work but now there is a (non-internalising) horizontal identification (with values, roles, and person’s chosen
by the members themselves), which implies a tendency to identify with social objects.

► Theory of Self-Transcendent Consistency (ACV II, p. 77f)

Central message = respecting the primacy and antecedence of the action of divine grace, the dynamics and psycho-
social forces (unconscious /conscious) influence a person’s freedom for ST of love in responding to one’s vocation.

The freedom for self-transcendence of love is understood as:

Mature vocational growth Vicious Circle leading

to poor vocational effectiveness or leaving

(Values / Ideal Self) Self - Transcendence Resistance to Internalisation

Personal Realization Central Limits

Inconsistencies effective
(= immaturity) freedom
Internalization
(Attitudes / Actual Self) &
CONSISTENCY Perseverance Regressive
symbolism &
false expectations

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  The vocation – God’s call to the human person in his totality
 The response – a personal “yes” to God offering one’s availability for a universal salvific mission.
 The person’s complete availability is concretised in 5 objective values:
--- Terminal; union with God and the following of Christ (loving as he loved)
--- Instrumental; heart that is chaste, poor and obedient as was Christ’s.
S-T spoken of here is towards S-T values (moral and religious) which affect the whole person, his very self, and
engaging his freedom and responsibility. S-T values are related to transcendence which is theo-centric.

Structure of the Self

Ideal Self = Self Ideal (ideals chosen by the person, what they want to be)
+
Institutional Ideals (ideals proposed by the Christian vocation as they are perceived by the individual)
=
Self-Ideal-in-Situation

Actual Self = Manifest Self or Present Behaviour (knowledge or awareness he has of himself, his thinking and acting)
+
Latent Self (what a person is without knowing it, characteristics which are not conscious)

Contents of Structures

 Values – are abstract and enduring ideals which are regarded as ideal end states (terminal values) or ideals ways of
behaving

Attitudes – are defined as a mental state of readiness to respond organised through experience and exerting a
dynamic or directive influence on the mental and physical activities. Attitudes may spring from needs or
values or both contemporarily.

 Needs – are tendencies arising from a deficit of the organism or from inherent natural potentialities
which seek actuation or exercise. Needs according to ACV are vocationally dissonant or neutral.

► Psychosexual Development (ACV II, 8.3, p. 280)

1. Research findings show that those persons with greater existential maturity in the first and second
dimensions together with a greater effective freedom for S.T. in the second dimension (as a
structure), are those who should be more ready and more free to live their relations with others as a
process of internalising identification which favours the growth in S.T. towards love that is theo-
centric, rather than towards a love that is only social philanthropic or egocentric.
2. A Christian sexual relationship which is mature, be it genital or not, implies a relationship with the
totality of one’s own person and with the real totality of the person of the other. This means that
neither person can be exploited for the utilitarian or narcissistic purposes of one’s own desire; “the
gift of self is measured by the concrete, personal and total reality of the human person, which is
theo-centric S.T in love.”
3. Between a man and a woman there is a complementarity that is biological and also psycho-social,
therefore every psycho-social interaction, be it genital or not, brings into play new and powerful
motivational forces in both persons involved.

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The Index of Psychosocial Development

This instrument of research (IPD) was used to assess the overall existential maturity of a person including the three
dimensions. This maturity assesses a person’s disposition towards theo-centric love.
Psychosocial development is understood as part of the broad sexual system of the person;
 Sex as biological – hormones, primary and secondary sexual characteristics of the body.
 Sex as core sexual identity – person’s conviction of belonging to the male or female sex. Lack of
transsexual disturbances.
 Sex as gender identity – meaning the sense of one’s masculinity or femininity, lacking doubts or
conflicts (such as transvestism or exhibitionism).
 Sex as behaviour related to the sexual role or to gender – sexual behaviour is based on sexual
desire for sexual pleasure, ultimately for organism; while gender behaviour is behaviour with
masculine or feminine connotations.

The components of the IPD (6 items)

1. The self-image of each person, in terms of confidence or doubts about his/her own image as a man.
2. Heterosexual emotions – presence or absence of fear of the opposite sex, physical intimacy assessed
in different forms of behaviour (no. of partners, impulse-control, etc..)
3. Subconscious psychosocial motivation for entering vocation – attitudes which express utilitarian or
ego-defensive behaviour.
4. Presence of Erikson’s conflicts – Initiative vs. Guilt, or Intimacy vs. Isolation (assessed from TAT).
5. Self-description from each subject as regards his/her Manifest Self.
6. The presence of six variables taken from the TAT and considered important for sex-role identity –
i.e. affiliation, autonomy, counteraction, domination, nurturance and excitement.

N.B. - Those who have a higher Index of Developmental Maturity (IDM), a greater degree of effective freedom and a
higher degree of psycho-sexual maturity in relationships do not have the following sexual weaknesses;

1. Masturbation – if occurs after entry as a persistent phenomenon (more than 6 times a year).
2. Homosexuality – a) repeated sexual expression or, b) presence of latent homosexuality or, c)
fears/feelings of pseudo-homosexuality which influence behaviour.
3. Heterosexuality – is considered a weakness if after entry, a) frequenting the company of opposite sex
with conscious desire for sexual gratification, genital or not, or b) physical expression of any kind.

The presence of these weakness is a sign of immaturity, but help should be offered to the individual with much
patience, understanding and sufficient competence so as not to increase unduly a person’s sense of guilt whilst neither
reducing their sense of moral responsibility – N.B. “The Law of Gradualness” which is an attitude that avoids
discouragement on the one hand, and on the other encourages a person’s commitment towards growth in theo-centric
love.

► Chastity (ACV II, 8.3, p. 315f)

Man and woman are created in the image and likeness of God as a sexual being which is a gift that is inherently good.
Human sexuality is a gift which involves more than just the natural phenomenon of merely biological reproduction, but
the totality of the person including a level of communication which builds towards emotional, psychological and
spiritual love. This degree of love involves the whole person.
The Church reaffirms the undeniable value of priestly celibacy and consecrated chastity as a gift of grace to the
Church and to individual persons. However, the gift of chastity from God is not a substitute for the slow and laborious
task of learning renunciation. This gift is the start of the struggle, but at the same time it provides an assistance which is
beyond human strength. “If the tensions and problems connected with celibacy are not worked out (i.e., lack of

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internalization, non-reconciliation of vocation, celibacy seen as an external imposition therefore not conscious and
freely accepted, etc,..; aim is to enable growth beyond tension of frustration towards tension of renunciation), there are
unresolved conflicts and then impoverishment of the person; whereas, the consecration of the whole person to God for
all should lead the priest to his full maturity.” (p.357)
It helps to distinguish the various components of this arduous struggle in order to assist the person in arriving at a
fuller integration and sense of joy;

a. By showing the presence and frequency of the difficulties which can be opposed to internalization in the area
of chastity or celibacy;
b. By distinguishing the different components of these difficulties; the three dimensions, psychosocial maturity,
strength of will;
c. By establishing relationships between different types of immaturity;
d. By suggesting a hierarchy of importance (which varies from case to case) among the factors which influence
vocational growth in the sexual area;
e. By showing the limits or insufficiency of some elements of the personality or of certain forms of behaviour,
as factors which are important for understanding or developing the psychosexual area;
f. Helping with discernment and offering guidelines as regards the complexity of factors which can influence
growth in this area;
g. By clarifying, in consequence, the choice of appropriate instructive and didactic interventions;
h. By helping make better-articulated judgements on the consequences of psychosexual immaturity represented
by sexual weaknesses in human and vocational growth towards internalisation of the gift of S-T grace.
i. Generally, showing the mal-adaptive and frustration inducing means of coping with the daily demands of
struggling with in the inherent tension that celibacy requires;
1. What is the person seeking? (What does the person desire at their deepest level?)
2. What do they get? (perhaps frustration or apparent goods which are really self-seeking)
3. Is there another way of finding what I am looking for? (i.e. striving for Real Good).

Heterosexual Friendships

Examining the love that underlies all human relationships, and discussing disorder in any kind of human love, one
author stresses that “disordered love” does not mean a love that is sufficiently cautious or that it is too great; for it is
not possible to love a human being too much; but it is possible to love a person too greatly in proportion to our love of
God. It is insufficient love of God, and not excessive love for a human person, that constitutes the disorder (C. L.
Lewis).

Two kind of Personalism;

 Anthropology of Self-realization (Kosnik- a person is only fulfilled in realising all his

potentialities )
 Anthropology of Self-Transcendence (ACV)

Sexual Morality and deviations of heterosexual Friendships;

 Fidelity to God and dignity of the human person (out body is a temple of the Holy Spirit – St. Paul).
 Sexuality engages whole person and therefore sexual expression needs to be at service of vocational
commitment which ultimately points towards S-T values.
 Inauthenticity and immaturity of Third Way between two consecrated persons. Relationship can
often be serving a gratifying or defensive function for the person. Exclusivity leads to jealousy and
selfishness and ultimately undermines vocational commitment. What are we really seeking in these
relationships?

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  We must be an “apostle” by seeking to unite all people to Christ rather than oneself. An apostle is
free to have many relationships which go beyond a search for an exclusive relationship. In the last
analysis we must not seek what is important or gratifying for me but what is important in itself for
the Kingdom of God.

► Interpersonal Relationships (ACV II, 8.1.1, p. 268)

Introduction – the human person and the Christian are called to freedom for self-transcendence in a love that is centred
on God. The human person is also by nature social, and this social orientation is realised in the love of others. The
love of God and the love of neighbour are in the final analysis both theo-centric. In relationships the person offers
the total gift of oneself – only the total and sincere gift of self allows the person to fully realise themselves. The gift
of self made in love by two persons will only be realised completely if it is motivated by a theo-centric self-
transcendence rather than by merely ego-centric or social-philanthropic values.

Maturity
“Respecting the action of divine grace, those people who show greater existential maturity in the first and second
dimensions, and sometimes in the third, together with effective freedom for self-transcendence in the second dimension
(as a structure), are those who should be more ready and free to live their relations with others in a way that favours
their growth in self-transcendence, towards a love that is centred on God rather than a mere love of social-philanthropic
or ego-centric self-transcendence.

Christian maturity understood in the sense of making a complete gift of oneself by achieving theo-centric self-
transcendence requires an existential maturity (including the person as a whole, and so maturity in the first and second
dimension, and sometimes the third) and should in particular dispose a person to a high degree of freedom for self-
transcendence.

Maturity must be evaluated specifically in relations with others to see if this relational maturity is a concrete
disposition to living these relations in a way that is prevalently characterised by theo-centric self-transcendence, a way
that is also total. Existential maturity (which is also a disposition to freedom for self-transcendence in values that are
self-transcendent and centred on God) can make it possible to live relations with others in a total way, a way that is, in
the last analysis, motivated by self-transcendence towards theo-centric love.

Measurement of Existential Maturity (ACV II, 8.1.2, p. 272)

Personal Maturity = an existential criterion + a structural criterion applied in combination.

Existential criterion
This is assessed by the person’s Index of Developmental Maturity (IDM) which is complied by a series of tests
(MMPI, Rotter, TAT, and others) along with a depth interview with a structured and none-structured part.

A person’s existential maturity is assessed by analysis of the first, second and third dimensions as to how the person
confronts their difficulties and inconsistencies on concrete living (i.e., religious commitments, prayer, vows,
interpersonal commitment to the community and commitment to professional and academic life).

A judgement is made as to whether a person tends to prevalently confront and resolve these tensions and inconsistencies
by way of the process of internalization (theo-centrically self-transcendence) or not. To what extent do this person’s
particular tensions interfere with his freedom for theo-centric self-transcendence in the concrete and existential
expressions listed above – religious commitments (moral and religious values), interpersonal maturity, and constancy in
academic, apostolic or professional areas of life.

Structural criterion

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The structural criterion is added to the existential maturity as a confirmation and a further specification. It is an
evaluation of the maturity specific to the second dimension. This evaluation contributes to showing a person’s
disposition to greater or lesser freedom for theo-centric self-transcendence, rather then just ego-centric or social-
philanthropic.

Therefore an individual’s maturity or immaturity can be assessed (1) existentially (IDM) and (2) structurally (Second
Dimension).

► The Process of Symbolisation (ACV I, 8.5, p. 204,)

The human person is the maker of symbols and we live and make routine decisions above all on the basis of symbols
both of which are highly subjective – i.e. highly characteristic of the individual.

Example; the symbol word – “Mother” may arouse quite different meanings or emotional reactions for different people
like provoking reactions of guilt, abandonment, fear of others, of love.

Example; it is widely accepted that young people often choose a spouse on account of some ‘felt’ similarity with
qualities associated with their parents, that often brings a likeness that is felt rather than real, and affective rather than
cognitive. Therefore the choice is motivated by not a real likeness but rather by evoking an emotional reaction like
those evoked by the parent.

Two meanings of symbols

1; Religious exegesis = symbols as a means of divine revelation. In the Bible the symbols in a religious context are the
instrument by with new meaning is revealed, therefore these symbols serve primarily the function of revelation

2; Psychoanalysis = In contrast, symbols in psychoanalysis are a means of ‘disguising’ in the sense that they represent
the meaning of behaviour in a different guise. In the study of psychoanalysis, the meaning of a word or action,
considered as symbol, has to be seen in the broad context of the relationship between his word or action in the whole
person (Ricoeur).

Symbols and Vocation Motivation

Symbols carry multiple meanings that are laden with affect (i.e. what does this mean for the person); they embrace
contradictions and tensions; they have the capacity to communicate non-verbally. Symbols transcend the limits of
rational discourse by providing a means of establishing an internal communication between the different levels of
psychic life including the unconscious.
Many decisions to enter a religious vocation are linked to the symbolic influence exercised upon us by the example
and life of others; thus for example one may feel the life of a priest or a religious as a symbol of joy or of an altruistic
love, and decide to adopt it as one’s own.
Symbols engage different levels of consciousness simultaneously and perform different functions;

 Progressive Symbols – express vocational ideals, unites the personality around objective values,
favours growth in S. T., have a certain transparency; they point to some reality beyond either the
person or the symbol itself.

 Regressive Symbols – express unconscious needs, stimulates increasing levels of inner conflict and
dissonance, and favours self-gratification; it reflects a person’s self-interests, personal
preoccupations, and self-imposed boundaries.

Two Polar Symbols (two points of reference between which a relationship takes place)

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 Human Person intentional relationship Object (God, other person, objective values)

Symbol as Performance (the component which characterises the kind of relationship between the two poles)
(The conscious finds it’s meaning in the symbolization of the future, the unconscious finds its intelligibility in the
symbols of the past).

The dynamic presence of polar symbols in the process of symbolisation becomes clear; a person ‘perceives’ the
Object, or His values or the object (persons and things) as something which has meaning and value; and vice-versa,
the Object, values, etc., have their own meaning and their own proper force in the symbolic system.
The symbol as performance is the relation which the individual establishes between the polar symbols. The
symbol as performance reflects the way in which the subject perceives and reacts to the object and the way in which
the object influences the subject.
Examples; any ‘image of God’ may invoke a relationship of providential love, or creative omnipotence, or of
punitive justice. A liturgical rite may be elaborated as a relation of S. T. for theo-centric love or as a magical self-
centred relation which blocks self-transcendence.

NB., It is possible that the same person has and proclaims polar symbols as S. T. but does not live them fully as such
because in his symbolic performance this person is moved by a regressive symbolization. Concretely, the person
proclaims the value of serving others, but his life unconsciously has the meaning of, and mediates the need of being
served by others. Example; In religious vocation a person has the symbol of giving oneself to others but in
community expects to receive constant gratification, feeling that a religious such never be alone or should always be
content and fulfilled in their desires.
Thus symbols as performance do not have the same meaning as the subjective polar symbols of the person; yet the
two kinds of symbols coexist in the same person. Such coexistence is possible since the true meaning of the
regressive symbol escapes the person because it is unconscious; and therefore the person can make inappropriate
association between the polar symbol and the symbol as performance.
Regressive Symbols express and sustain the apparent good. They act like the glass of a window which does not
allow the full range of colours to penetrate, but only those colours, so to speak, which serve to gratify the person. So
what is mediated is no longer the action of God in itself, which is a force leading the person to S. T., but rather a force
which serves to gratify the person or defend his self-esteem.

Symbols as Expectations-

As regards an individuals motivation for religious vocation it is possible to form progressive and regressive symbols
which mediate some of the more important and central characteristics of the three dimensions of the personality. Thus
it is possible that an individual may confer on things, persons, values, etc. certain meanings in the sense of expectations.
Example; a person may perceive a religious congregation that they have chosen as being a symbol of success, and
expect belonging to that group will be an occasion for honours and prestige (ACV I, p. 204f.)

► Leadership and the Six Sources of Power (AVC I, – p.348f, p. 423f)

Compliance is functioning when the influence of the institute or the person is accepted when there is some hope of
reaching a reward or avoiding punishment controlled by that person or group. This is merely a matter of
external acceptance, in which attitudes or values are not adopted because the individual believes in their
content, but solely for the sake of extrinsic incentives. Thus the person makes an external adaptation to

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 the situation, and may for example appear to be a “good religious”, who is respectful and obedient to
superiors, but without any interior belief in the content of what he or she is doing.

Compliance tends to occur when there is a predominance of;

1) Reward Power = which is determined by the amount of positive incentive or reward which the institution or social
agent is able to offer to others, and which is perceived as such.

2) Coercive Power = which is the opposite to reward power as it is based on the use of punishment. In such
institutions the leader has strong control over the rewards or punishments that may be assigned
to members, which they must avoid to reach their goals or satisfy their needs; such as approval
or disapproval, being accepted by the vocational institute or being dismissed from it.

Internalisation is a process whereby a person accepts an influence from another source (person or social group) and
adopts that attitude or behaviour because it is consistent and coherent with his own value system (i.e.
when the source of influence is credible). The person is free and disposed to accept that value leading
to theo-centric ST as some by which the person is transformed and finally accepts all this out of love for
the intrinsic value of the Christian ideal chosen.

Internalisation tends to occur when there is a predominance of;

3) Expect Power = is present to the extent that the source of influence is perceived to as credible which is judged by the
two characterises of competence or trustworthiness (credibility). In expect power the source is
influential because it is perceived as knowing the right answers (competence) and motivated to
communicate these (trustworthiness).
N.B. Expect power does not act by way of a gratifying relationship to the source as in
Referent Power nor through control of rewards or punishments (which tends to favour
compliance); it depends rather on the relationship between the influencing person and the
content of the message.

4) Informational Power = is in operation when the content of the message is important not the quality of the person
from whom the message comes. Informational power is the only power which is socially
independent from the source. It aims at a basic change in people’s cognition including
insights into their own motivation.

Identification is a process whereby a person adopts new attitudes or ideals not because they are important in
themselves but because they are important for the person. The person who is identifying accepts
internally what is proposed to him (compliance involves only external appearances) but the person
adopts these new attitudes and values principally because they satisfy and increase his self-esteem and
the image he has of himself. Such a gratifying relationship with another person or with a role may be
established by the individual in reality or fantasy.
Example – someone may obey a superior or follow a group because this is gratifying to his self-image;
and for a similar reason he may accept some role and live by it.

A. Internalizing Identification – is present to the extent that part of the person’s self-image and/or self-
esteem which is gratified by the relationship may be integrated with objective Gospel values and to the
extent that the relationship with lead towards the internalisation of vocational values and attitudes.

B. Non-Internalising Identification – is present to the extent that part of the self-image which is gratified
by the identifying relationship cannot be integrated with objective vocational values, to the extent that
the relationship will lead towards compliance or at least away from internalisation.

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Identification tends to occur when there is a predominance of;

5) Referent Power = is in operation when the person being influenced can obtain a gratifying self-image; when he can
sustain or favour such an image through this relationship with the source of influence. The source
may be an actual person, the leader, an institution or group or might even be absent while still
functioning as a source of inspiration. The essential characteristic of the source of such a
relationship is its attractiveness, as determined by the similarity to, familiarity with, or liking for
the source which the receiver feels.
N.B. Referent power is very ambiguous as it can lead to toward the internalisation of values
(Internalizing Identification) or away from them (Non-Internalising Identification).
------------------------------------------------------------------------------------------------------------------------------------------------
6) Legitimate Power = is based on the premise that the person being influenced accepts the fact that the influencer has
a legitimate right to lay down the norms of behaviour for the person. In the case of Religious
Life the legitimate power or authority is the superior. The force of legitimate power comes from
two factors: the values and attitudes which have been internalised by the person, and the action of
the superior.
The role of the superior is to activate the values and attitudes of the members toward the
goals of the institution, also mediating between the vocational values and needs of the
individuals. The attainment of vocational values and the consistency of the conduct of all the
members, including the superior depend ultimately on their internalised values and attitudes.

Compliance

Identification Any of the processes can be favoured depending on the degree of internalisation on the part
of the leader or superior

Internalisation

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