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EMCAPP Journal 2

88 Comment on Wolfram Soldan „Process models in the field of healing in a Christian psychology with the inner forgiveness model as an example“ Francesco Cutino It is a major point to observe God‘s healing initiatives from a double perspective: on one hand, process models to enable us a more confident and approachable under- standing and, on the other hand, the absolute creativity and freedom of God „towards“ and „through“ each one of us. Despite the author‘s perspective, it is plausible to con- sider the development motors „towards God“ or „away from God“ as possibly guided by similar principles and parameters of an organised knowledge. Although the- re is much respectable criticism regarding the DSM IV, actually its rigid and debatable categorisation structure can enable us, practitioners, to approach, understand and treat each client with a vast freedom of judgement. Inde- ed this was the most important thing I was taught when I began my studies in psychology: diagnosis is a necessary and fundamental tool and, at the same time, the biggest challenge is to keep our eyes and hearts open to the mys- tery of each person. The fact that we, in the healing field, are still a long way from reaching a similar competence to that gained by those in the disorder field shall not keep us from believing it possible and, maybe, necessary. Of course this needs patient and very committed work, starting with the application of a universal language, comparable categories and experiences. For us working in the healing field, one of these parameters might well be the multifold principle of belonging. We know trinitarian love is the clearest measure, path and golden rule of love and communion and, therefore, true healing. God called Abraham to give birth to a people and always Israel‘s fate was determined by individuals’ decisions and initiatives; everywhere in the scriptures is written about men (and women!) whose „YES“ or „NO“ to God impacted drama- tically on the salvation of all of Israel. So if God wants us to build up „families“ of love resembling the trinitarian unity, then the principles of belonging and communion must be a key means of salvation. The „other“, our relationships and our belongings must be part of this healing process, and lead it. In fact we can easily recognise that most of our suffering and sickness come primarily from a damaged sense of belonging and relationships. Then, the most beautiful and powerful be- longing shall be the mystical body of Christ, the Christi- ans living together in deep, authentic communion which generates individual healing through many common processes. So, besides the personal constant factor of God as described by the author, we might consider a similar constant factor in the living presence of the Church as the Christian Psychotherapy family, the means and the goal of our experience of God. Very interesting is the inner forgiveness process as an example of „process model“. I personally had the privi- lege of collaborating closely with the organization of two different events led by Prof. Enright on „Psychology of Forgiveness“ (Florence 2009 and Padova 2010) and it was a great gift. In Florence, in particular, the second half of the event was dedicated to the „Catholic perspective“ and there the author had the freedom to talk as a Christian psychologist displaying a full understanding and hand- ling of the inner forgiveness model in the light of the Gospel and in the hands of the Redeemer. It should also be said that often we need to go deeper and closer to find out, sometimes surprisingly, that also other people and other colleagues might have gone further „towards God“ than we had previously known or imagined. PS: Grace can work in ways we do not expect. Someone who does not believe in God and therefore in His grace still may be able to forgive, though not perfectly, as is the case with anybody else. As a person receives this grace he may be able to forgive to a degree and at the same time begin to re-awaken his interest in God. Also, the same can hold for someone steeped in grave sin. He may be able to forgive to a degree which motivates him to seek forgiveness from God. Possibly, even in a state of sin we can forgive; in fact, forgiveness is a process people can enter even when in sin and that may be in itself an op- portunity for grace. Here we should make the theologi- cal distinction between what is called „actual grace“ and „sanctifying grace“. We only receive sanctifying grace when not in a state of serious sin, but we do receive actual grace even in that state. Actual grace is the grace simply to be alive. So, when a person rejects God, thanks to ac- tual grace he or she can enter the forgiveness process. It is then by sanctifying grace that he or she can advance more deeply into that process. Francesco Cutino (Italy), Ph.D., clinical psycho- logist and psychotherapist, associate of the Ita- lian Catholic Association of Psychologists and Psychiatrists, president founder of the associati- on “Jonas is on the way”, Rome, Italy

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