1) What does developmental teleology refer to? How is it relevant to psychology?
2) What are the 2 theological dimensions in a Trinitarian understanding of the Imago Dei? How are these manifested in the Trinity?
3) How are they relevant to human relationships?
Developmental teleology is a theological understanding of the goal of development (Balswick, 28).
ReplyDeleteIn psychology, developmental teleology enables clinicians to work with an model of optimal, ideal development, rather than being bound by models of restoration to a former or “normal” state of functioning (Balswick, 28).
This teleology also fills in the area in which psychology is lacking, since psychology is largely a science built on “consensus truth” as opposed to absolute truth. (Balswick, 29).
The two thelological dimensions in a trinitarian unerstanding of the Imago Dei are particularity and relationality. Within Imago Dei is a value of uniqueness, as God exists as three distinct persons: God, Son and Holy Spirit. These particularities are reflected in our human differences and diversities, all of which enable a unified whole (Balswick, 34).
Within Imago Dei is also the value of relationality. This value is a reflection of God’s simultaneous existence of being both one and three persons, which exist with and for one another. As human beings, we live out human relationships with divine and human others as part of a relational community of brethren (Balswick, 35).
The reciprocating self is thus the self that, within all its unique particularity, still fully engages with a unique and particular other (Balswick, 49).
Developmental teleology refers to “a theological understanding of the goal of development” (Balswick, King &Reimer, 2005, p. 28). In other words, developmental teleology takes on a theological perspective in understanding what it is to become a complete or whole person. Developmental teleology is relevant to psychology in that it provides a broader framework from which to assess development. Before now, psychology has looked at development from very narrow perspectives, that of pathology and repair in particular. With this developmental teleology in place, psychologists can now look at development with reference to an ideal or optimal model (p. 28).
ReplyDeleteThe first of the two theological dimensions in a Trinitarian understanding of the Imago Dei is that of particularity. “Inherent to the imago Dei is the value of uniqueness. God exists as three distinct persons—the Father, Son and Holy Spirit. One is never compromised by another” (p. 33). The second of these dimensions is that of relationality. “Although the three are distinct, they are not separate; they exist with and for each other” (p.34). The idea of these two dimensions is indicative of the nature of God. While God is existent in three separate, and equally important beings, these beings are simultaneously unified as one being.
This idea is relevant to human relationships in that humans “reflect this relationality” (p. 35). Reflective of the Trinitarian relationship, in which God the Father, Son and Holy Spirit are distinct entities while still being unified with one another, humans are created to be unique but also to commune with others. We are meant to be ourselves while still sharing a relationship with others and with God.
Ashli Roland:
ReplyDelete1) Developmental Teleology refers to a developmental model, or way of thinking, that uses theology as the lens by which development and developmental goals are viewed (Balswick, King, Reimer, 17). It suggests that as Christians we use our beliefs (particularly regarding Trinitarian thinking) to evaluate all other theories and models. So, when we think of the developmental models set out by psychologists such as Erickson or Piaget, we evaluate their worth and relevance through a Christian informed worldview. This means some parts may have to be rejected or additional parts may need to be added to bring a secular view into harmony with our Christian values.
2) The two theological dimensions or “relational polarities of the Trinity [are] particularity and relationality” (Balswick, King, Reimer, 27). Being made in the image of God (Imago Dei) we also have this mixture of uniqueness and community. The concept of the Trinity, and the balance and perfection of the two seeming extremes that God is three distinct entities and yet one, is very complicated for human minds to grasp. Basically though God being Father, Son, Holy Spirit accounts for the “particularity,” while God being one and Biblically being shown as sitting with, speaking with, and generally interacting with the other members of the Trinity accounts for the “relationality.”
3) Since we are made in God’s image, aspects of His image are a core part of our emotional being. Being made in God’s image does not mean we are all “cookie cutter” or identical. Using what we know theologically (the Bible tells us of our value and uniqueness) as well as what we observe (it is easy to see we are different not only in looks but personality, etc.) we know that we too exhibit the “particularity” found in the Trinity. Throughout the Bible we are exhorted to love one another, serve one another, care for one another. All the “one another” references clearly speak to our need for “relationality.” Yet in our relationships we retain our uniqueness just as the Trinity retains its parts while being a whole. So our teleology (especially regarding the Imago Dei) informs our relationships.
1. Developmental teleology is "developmental completeness or a theologically informed understanding of the goal of development" (Balswick, 17). It is a topic not often discussed, but is essential for the developmental community. Until recently, developmental psychology has focused on "stage theories", often losing a perspective of holistic purpose. An agreed upon teleology would help gain a perspective on the entire human experience, enriching the way psychologists think about and engage human development.
ReplyDelete2. The imago dei, as seen in a relational interpretation, describes likeness to God as fully embodying both particularity and relatedness: "The three divine persons live in unity as one, yet remain three distinctive persons" (Balswick, 31). Particularity describes an aspect of unique identity and independence of being. Relatedness describes the ability to enter into full intimacy with a particular other.
3. The teleology of human development, then, is to grow in the imago dei, which is "to live in reciprocating relationships with God and our fellow human beings" (Balswick, 40). This reciprocating relationship mirrors the relationship of the Trinity by complete entrance into intimacy and co-current retention of unique identity.
1. Developmental Teleology refers to the theory of human developmental completeness or wholeness as the goal through a theological perspective. It is relevant to psychology because past theologians described human development more as stages in life or developmental milestones. However, developmental teleology brings in a more humane aspect to development. It provides a more complex and deeper meaning, especially through a Christian lens, to the developmental process of human beings (Balswick, 17)
ReplyDelete2. The 2 theological dimensions of Imago Dei is particularity and relationality. Particularity is the “value of uniqueness”, and relationality is the “value of unity”. Both are crucial in understanding the Imago Dei, because the simultaneous co-existence of both is manifested in the Trinity. God, Son, and the Holy Spirit are all separate entities with unique roles and characteristics. However, all three entities co-exist in perfect unity where one cannot be without the other (Balswick, 33-34).
3. The concept of particularity and relationality pertains to human relationships as a perfect model to follow. Being made in the image of God, human development is to reflect the Imago Dei, which leads us to reciprocity. Just as the Trinity, humans must utilize and value their separate uniqueness, while engaging in relationships and striving for unity with others and God. The goal is a reciprocating self, which is a harmonious balance of both concepts (Balswick, 35, 40).
1) Developmental teleology refers to a theologically grounded framework for approaching the work of human development, as one progresses towards wholeness. This is highly relevant as The Reciprocating Self states on page 19 how a view of humanity as shelves in need of being filled is unhelpful. This book progresses on page 24 to note how developmental theories which leave out the relational component to development are hugely lacking. I believe this is key, for humans were hardwired for relational interactions and the realm of psychology is not merely incomplete but severely lacking when they do not factor this into their developmental ideologies.
ReplyDelete2) The key parts of being created in the image of God is the uniqueness while still being in unity. It is this particularity and relatedness that exists within the Godhead. Though each have unique functions, they exists within the other and are inseparable. (Balswick, King and Reimer 2005, 30-31)
3) The idea of the imago dei is hugely important as it gives us a guideline by which we are to live our lives. We are to exists as individuals, yet we are also to exists in community and oneness with each other. It is the presence of others in our lives which enables us to more clearly see the reflection of ourselves. “It is in relationship with another that we more fully encounter not only the other but ourselves.” (Balswick, King and Reimer 2005, 34) The human life is about balancing our own autonomy as well as our interrelatedness without delving into codependency or uninhibited independence. (Balswick, King and Reimer 2005, 31-34)
1. Developmental teleology refers to a theological understanding of the goal of development (28). Development has most often focused on processes of development (e.g. Erikson’s psychosical stages) and pathological development rather than ideal or positive development (28). A theological understanding of development addresses the developmental dilemma, which means that there is no meta-theory explaining the entirety of development. The theological understanding of becoming a complete person would help the field of psychology address the lack of tools to define optimal development.
ReplyDelete2) Particularity and relationality are the two theological dimensions in a Trinitarian understanding of the Imago Dei. Starting with particularity, the Imago Dei encompasses uniqueness, as God exists as three distinct persons—the Father, Son, and Holy Spirit (33). While the persons of the Trinity are distinct, they exist with and for each other, in a reciprocal, relational triune dance (34). Thus, the members of the Trinity are both distinct and unified, most exemplified in the Greek term perichoresis.
3) Just as God exists in a relationship, humans, too, are called to exist in relationship (35). We are to live in as unique individuals in relationship with God and others (40). In reciprocal relationships, followers of Christ become more of who God has called us to be and help others become all God has called them to be (40). As the terms particularity and relationality indicate about the Trinity, we are to be unique individuals, yet unified as one body.
1. Developmental teleology is a way of looking at development. It has its basis in theology, and has its focus in understanding the goal of development rather than just the process (Balswick, King & Reimer, 28). This is relevant in psychology because it provides an alternative framework for looking at the whole person, rather than just focusing on the pathologies (Balswick, King & Reimer, 28).
ReplyDelete2. The two theological dimensions in a Trinitarian understanding of the Imago Dei are said to be particularity and relationality (Balswick, King & Reimer, 27). Beginning with particularity, we must recognize that the Father, Son and Holy Spirit are able to maintain their individuality without compromising on any front, and maintaining their unique contribution to the process of salvation. (Balswick, King, & Reimer, 31). Although they remain distinct, they remain unified; they are one. All three aspects of the Trinity depend on one another, and work for the good of one another (Balswick, King & Reimer, 34-35).
3. Within human relationships, we retain our individuality (or particularity). We manifest strengths that others don't, and are called to use those strengths to encourage and promote one another (Balswick, King & Reimer, 33-34). Along with that, we are working together for one goal. It is through this relationality that we support, understand, and truly love one another (Balswick, King & Reimer, 34-35).
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ReplyDelete1) Developmental teleology refers to a "theologically informed understanding of the goal of development" (Balswick, King, Reimer, 2005, p. 17). This is relevant to psychology because the current limited and fragmented developmental theories, promotion of the idea of an empty self, and the assumed modern view of the human condition have led to an "era of fragmented, lonely, isolated people" (Balswick et al., 2005, p. 18-19). However with the Imago Dei (and the Trinity) as a starting point, we recognize that humans are unique because we have been created to be in covenantal relationships (Balswick et al., 2005, p. 24). This realization prompts us to explore how we can develop more fully as relational individuals who are in communion with God and others.
ReplyDelete2) The two theological dimensions in a Trinitarian understanding of the Imago Dei are particularity (uniqueness) and relationality (unity). The Father, Son, and Spirit are distinct persons with distinct roles, as demonstrated in the Nicene Creed: the Father is the Creator, the Son is the Redeemer, and the Holy Spirit is the Sustainer. And while the three persons are not absorbed in each other, they exist "with and for each other" (Balswick et al., 2005, p. 34).
3) Only when we live as God designed us to be--relational individuals-- can we glorify God. Since we are made in the image of God, we are designed to live as reciprocating selves who are in mutually giving and receiving relationships (Balswick et al., 2005, p. 31). In fact, Grenz points out that the image of God can only be found in "the relationality of the persons in community," not in the individual (as cited in Balswick et al., 2005, p. 35).
1. Developmental teleology refers to the idea that human development can be understood from a theological perspective. Development simply describes the study of human growth. Teleology actually means "completion" or "wholeness". This way of investigating human growth is quite interesting because it appears to examine a person more holistically, emphasizing the "complete" person, integrating all parts of human development including spirituality. In relationship to the field of psychology this theory of developmental teleology is often neglected. Most of the current developmental theories hone in on psychological development and normative development. Excluded from them are the issues of spiritual or theological development (Balswick 28).
ReplyDelete2. Two theological dimensions of the Trinitarian view of Imago Dei include relationality and particularity. As a functioning entity, the members of the trinity, Father, Son, and Holy Spirit, are completely one, yet each member is unique and individual. Relationality refers to the fact that the Father, the Son, and the Holy Spirit can do nothing apart from each other. Together, as one, they form the godhead (Balswick 34). However, in contrast, the particularity shows the individuality of each member of the Trinity. God as Almighty Father, Christ as Merciful Savior, and Holy Spirit as Powerful Guide (Balswick 33). This mysterious interaction among the members of the Trinity reveals to us that each member functions completely with and for each other while simultaneously acting as distinct, unique individuals.
3. The idea of relationality and particularity can be translated to human experience as well. As people created in the image and likeness of God (imago dei), we are called to function both as individuals and as a communal body . Each of us is different, having special giftings, talents, and life experiences. However, humans, especially Christian humans, are also designed to live in community and relationship with one another (Balswick 36). Society functions best when people work together in peace and harmony to accomplish a common goal. Interestingly, society, like the Trinity, can be viewed as one entity. Yet, when examined more closely, it can be seen that unique, human individuals are interacting which causes society to function, like the Father, Son, and Spirit interact within the Trinity. The Trinity flows together in relationality and particularity so human beings can experience the beauty of grace and salvation in complete wholeness (Balswick 33). In some similarity, humans move together (with often less success than the Trinity!!) in relationality and particularity to create a whole society (body) that (tries to) functions in harmony.
Elise Middleton
ReplyDelete1. Developmental teleology refers to "a theological understanding of the goal of development" (Balswick, King, Reimer 2005 p. 28). It is a developmental completeness or a theological understanding of the ultimate goal of human development (Balswick et al., 2005, p. 17). Developmental teleology is relevant to psychology because it offers a unique framework in which to view development. Existing developmental theories lack a guiding teleology. Developmental teleology offers an understanding of the goals and ends of development that is not currently present in other psychological theories. ( Balswick et al., 2005 p. 28)
2. The two theological dimensions in a Trinitarian understanding of the Imago Dei include particularity and relatedness (Balswick et al., 2005, p. 31). These dimensions present themselves in the trinity in the understanding that each member maintains their uniqueness as they exist in relationship with one another. The three hold on to their separate identities while simultaneously living with and for one another ( Balswick et al., 2005, p. 31).
3. God's design intends that we seek to glorify Him through living as distinct human beings in communion with God and others; relating to one another in mutually giving and receiving relationships (Balswick et al., 2005, p. 31). We are to maintain our particularity in remaining our unique selves, while still participating in relatedness through the reciprocity of give and take relationships.
Great work!! And great thoughts!! Pam
ReplyDelete1) What does developmental teleology refer to? How is it relevant to psychology?
ReplyDeleteDevelopmental teleology refers to theories of about the goal or direction of human development (Balswick, et al., 17). Developmental teleology seeks to resolve the "developmental dilemma", which is that many existing theories of development do not necessarily provide a "framework for understanding the goals or ends of development" (Balswick, et al., 18). Teleology, an area in which theology speaks to as well, is an area in which Christian understandings of persons can "provide a lens through which to view and understand" psychological theories of development (Balswick, et al., 19.
2) What are the 2 theological dimensions in a Trinitarian understanding of the Imago Dei? How are these manifested in the Trinity?
The two theological dimensions of the Trinity as related to the Imago Dei are that of "particularity and relatedness" (Balswick, et al., 31). Because these dimensions characterize the Trinity, they likewise characterize human beings who are created in the imago dei. Particularity is the "uniqueness" of the "distinct" persons of the Trinity, where one person is never "compromised" or engulfed by another member of the Trinity. In short, God's basic unity does not threaten the distinction between the unique persons of the Trinity (Balswick, et al, 33). Relatedness is the mysterious way that Christians confess that God is "simultaneously one being and three persons" (Balswick, et al, 34). Thus, the distinction between persons in the Trinity does not at all compromise God's basic unity of being. The term "reciprocity" describes the way particularity and uniqueness coexist in "pericoresis", which is "mutual indwelling" (Balswick, et al,35).
3) How are they relevant to human relationships?
While uniqueness and particularity exist reciprocally within God's very being, human beings are distinct individuals who image God's reciprocity in "our own relations with the divine and human other". (Balswick, et al., 38) Therefore, union with God in Christ through the Spirit does not "sacrifice" human particularity, but rather allows "us to become more fully who God created us to be" (Balswick, et al., 39). Also, our human relationships best reflect the imago dei when they are reciprocal, characterized by "having the capacity to give and take", as well as experiencing "distinction and unity" simultaneously (Balswick, et al., 49).
1. Developmental teleology refers to understanding a person in their wholeness, thus including the theological aspects that influence our being. (Balswick, King, and Reimer, pg. 17) Developmental teleology is relevant to psychology because it attempts to find ways in which we may optimize our lives--ultimately the goal of psychology as well. For example, when we think of ourselves in relation to the trinity and to other human beings, rather than mere individuals simply focusing on ourselves, we become paradoxically more aware of who we actually are.
ReplyDelete2. The two theological dimensions in a Trinitarian understanding of the Imago Dei are unity and uniqueness. (Balswick, King, and Reimer, pg 30, 31) Historically, we have viewed similarities between the individual and the Imago Dei. We have seen God and Jesus as expressing judgment, discernment, mercy, love, compassion, etc. and have identified with these characteristics has human beings. However, as people shifted towards a Trinitarian focus, we began to see ourselves in relation to others just as God, Jesus, and the Holy Spirit are in relation to each other. From this perspective we obtain a more Unitarian identity and thus see ourselves as relational human-beings, created for interaction and community.
3. The 2 theological dimensions of the Trinity (uniqueness and unity) are relevant to human relationships because they influence our thoughts, actions, goals, desires, etc. As Dr. king noted on pg. 34 in The Reciprocating Self, “The closer and more intimately I have grown with my husband, the more I have learned about myself.” I love this because it speaks to the important process of drawing close to others as a way of becoming whole ourselves. We often think that we need to focus on ourselves to become whole. However, having a relationship with God and others is truly what allows us to see how we are unique and special. I think it is said best on pg. 39 In the Reciprocating Self when it states, “In our relationship with God we not only encounter a living God, but we become most fully ourselves.” It is because God created us that when we draw close to him, we learn who we truly were made to be.
1) Developmental teleology refers to a theological understanding of the goal of human development (Balswick et al., 2005, p. 17). This is relevant to psychology because psychologists study human development, and if the psychologist is a Christian (well, even if they're not) it is important for him or her to understand what God's goal is for human development and what Scripture says about human development.
ReplyDelete2) The two theological dimensions of the imago Dei are particularity and relatedness (Balswick et al., 2005, p. 31). Particularity is manifested in the Trinity by way of uniqueness. The Father, Son, and Holy Spirit are three unique beings. While relatedness is manifested in the fact that the Father, Son, and Holy Spirit are three unique beings in one. They are simultaneously united while being unique.
3) These dimensions, particularity and relatedness are relevant to human relationships because we are all made in the image of God. Each of us was knit together by the Lord in our Mother's womb, we are fearfully and wonderfully made, we are unique...particularity. But even better is that we were made to be in relationships with one another, we are all a part of the Body of Christ, relatedness reveals to us our particularity (Balswick et al., 2005, p. 34)
Developmental teleology refers to the theological study of how people become whole and complete through the lifespan (Balswick, King, and Reimer, 2005, p. 28). Developmental teleology offers psychology a metanarrative, a standard of purpose and meaning to strive to attain through each period of life. This metanarrative comes from the stories, symbols, traditions, and teachings of theology and provide sources of truth that are not available in psychology (Balswick et al., 2005, pg 29).
ReplyDeleteThe two theological dimensions in a Trinitarian understanding of the Imago Dei are particularity and relationality (Balswick et al., 2005, p. 33). Each member of the trinity is particular in that each is a unique, separate person, with distinct activities. While being unique, each member exists in perfect unity and relationality, with their purpose being in and through each other member (Balswick et al., 2005 p. 34).
Human relationships should imitate the particularity and relationality exemplified perfectly in the Trinity. Each person should strive to be involved intimately in relationships, giving each person the respect and love that they deserve as a person made in the image of God, while still maintaining his or her own unique self (Balswick et al., p. 36). Humans are made to know and be known as whole persons relating intimately with other whole persons (Balswick et al., p. 40). While humans can never attain the perfect unity or uniqueness of the Trinity, these qualities are the ultimate goal of all human development.
1) What does developmental teleology refer to? How is it relevant to psychology?
ReplyDeleteDevelopmental teleology refers to the fulfillment of one's developmental process from a theological perspective, or completion of a developmental process, of which all developmental theories possess (Balswick, King, & Reimer, 2005, p. 17). The relevance of developmental teleology to psychology lies in the limitations of developmental theories based on naturalistic assumptions. Current theories are fragmented, provide no solution for the insatiable American self, and the modern view of the human condition further perpetuates society as a collection of ever hungering black holes. A Christian teleology may provide a solution, or at least an understanding to these problems (Balswick et al., 2005, p. 18-19).
2) What are the 2 theological dimensions in a Trinitarian understanding of the Imago Dei? How are these manifested in the Trinity?
The two theological dimensions in a Trinitarian understanding of the Imago Dei are particularity and relatedness (Balswick et al., 2005, p. 31). The particularity of the Trinity is that three remain one, but retain their uniqueness as evident by the different works of the three, which strengthens particularity. Relatedness manifests itself in the pervasive dependence Jesus had upon the Father, but also in his teachings that those who have seen Him have seen the Father, showing that though distinct, the Son and Father are unified as one (Balswick et al., 2005, p. 33-34)
3) How are they relevant to human relationships?
Understanding the theological dimensions of the Trinity helps us understand what it means to be human. We are individuals with relationships to one another, in fact we cannot come to know our own uniqueness until we come to know God and the other. Furthermore, by maintaining healthy relationships with others and with God we come to understand ourselves more fully, in short to know who we are we must reciprocate with others - - a reciprocating self. The particularity of human development lies from within, knowing that we are individuals, unique and distinct. The relational, or relatedness comes from outside among others, knowing that we are connected and inseparable from one another (Balswick et al., 2005, p. 36-38).
Developmental Teleology refers to the absence of a unified goal in developmental science. Whereas many forms of developmental theories exist, they exist in domains not related to the spiritual or theologically integrated, but instead in naturalistic assumptions (Balswick, King, Reimer, 17). It's relevance to psychology is founded on the idea that painting people as empty shells isn't healthy, but we as psychologists are interested in what is healthy mentally and existentially (19).
ReplyDeleteThe two theological dimensions in a Trinitarian understanding of the Imago Dei is that of particularity and relationally. Being made of three parts, the Trinity is inherently particular, but because the three parts work together and are not separate, they must also be relational (33).
In human terms it is represented when a relationship has a give-and-take element, where there are two distinct people experience the unity simultaneously (49).
1. To break down the term, developmental teleology refers to the uncommon psychological practice of having a goal or perspective inform the theory of human progression through the lifespan. In the case of the authors of our text, their developmental teleology is theologically informed from a Christian perspective in how development takes place (Balswick, King, & Reimer, 2005, p. 17). This is highly relevant to psychology by offering a goal or a theologically informed explanation on development, rather than solely offering observations.
ReplyDelete2. Within the Trinity, as described by Tertullian, there are three persons in one Godhead. Yet Christianity holds to its monotheistic perspective as the Bible clearly describes the three persons in their individuality and connectedness. Therefore, if humans are created in the image of God (Ge 1:26-27), it stands to reason that humans also reflect this theological mystery. The two dimensions that arise from a Trinitarian perspective of the Imago Dei are particularity and relatedness (Balswick et al., 2005, p. 33). Particularity can be found in the Trinitarain relationship by the distinct roles each play while the relatedness can be found in how the roles interact and complete each other. The greatest example is the incarnational, crucified, and resurrected Son of God, sent by the Father, and ministered to by the Holy Spirit. Each play a distinct role, yet the salvific act would be impossible if one of the three persons failed to act.
3. The implications of this understanding affect our teleology and ontology. This perspective implies that it is natural AND necessary to develop ourselves and rely on others as we develop. This perspective unapologetically claims that humans have been created to do so. It goes so far as to say that true development is not possible unless one can relate to another and identify the self through relation to another (Balswick et al., 2005, p. 35-40). Particularity and relatedness as practiced among humans is a reflection of the image of God created into us.
1) What does developmental teleology refer to? How is it relevant to psychology? Developmental Teleology refers to “developmental completeness or a theologically informed understanding of the goal of development” (p.17). Or, in other words, “the theological understanding of becoming a complete human being” (p.30). This phrase was developed as a response to the developmental dilemma that society currently faces. Formulating and understanding developmental teleology is very relevant to psychology – especially for the religious, and particularly for the believer (or Christian). The concept of developmental teleology was designed so that those who are interested in integrating psychology and theology would have a framework to use as they begin the process of integration. The model of “the reciprocating self serves as our developmental teleology” (p. 49).
ReplyDelete2) What are the 2 theological dimensions in a Trinitarian understanding of the Imago Dei? How are these manifested in the Trinity? We were created to be in relationships both with God and other human beings that enable both particularity and relatedness. Multiple passages from the gospel of John suggests that “the divine Being includes particularity and relationality” (p.33). The trinity manifests perfect diversity within mutuality, enabling each member of he Godhead to experience simultaneous “communion…that does not jeopardize…particularity” (p.38). This is our model for relating that we will seek to imulate.
3) How are they relevant to human relationships?
Human relationships were meant to exist in such a way that distinctiveness and individuality would not be lost to “absorption” (Gunton qtd. in text, p. 32). As the Father, Son and Holy Spirit coexist in this reciprocal manner, we seek to imitate this way of being. This type of relationship model is based on the belief that “relational reciprocity…is the self that enters into mutual relationships with another, where distinction and unity are experienced simultaneously” (Buber qtd. in text, p.49). As is so often said, “it is in knowing that we are most fully known” (original author unknown).
Developmental Teleology is a theologically integrative response to perceived dilemmas in the current understandings of human development. As noted by Balswick, King, and Reimer (2005, p. 28), the social sciences, historically, have contributed little insight into the purposes and optimal ends of human development. Instead, they have provided us with a variety of useful, but fragmented, tools to measure and organize the observed means by which one reaches a developmental end (28). Also addressing the field’s lack of attention to the spiritual elements of complete personhood, Developmental Teleology draws upon metaphors and teachings within Trinitarian theology to bring a clearer understanding of the ideal end and purpose of human development.
ReplyDeleteBalswick, King, and Reimer (2005, p. 31), observe a simultaneous particularity and relatedness, or uniqueness and unity, within the beings of the Trinity. The Father, Son, and Holy Spirit, each serve as distinct beings with unique purposes and manifestations while existing and operating within one single being. In a relationship of reciprocity, the three entities exist and interrelate within one whole. Developmental Teleology then extends this idea to serve as an illustration of humanity as created in the imago dei, presenting an idea of Theological Anthropology.
Just as the Trinity exists as three particular persons within one being (2005, p. 34), the body of believers operates as a single body made up of quite distinct persons. Karl Barth, in his Church Dogmatics, writes of the Trinity, that “the divine modes of being mutually condition and permeate one another so completely that one is always in the other two,” (2005, p. 34). In a similar way, the idiosyncratic persons that make up the whole of humanity cannot fully define themselves without relationship to others, both earthy and divine. Therefore, it is to our developmental benefit to enter into genuine and sincere relationship with others, understanding that each is uniquely created within a unified whole. For, “to be human is to be a particular being in relationships, distinct, and unique, yet inseparably bound up with the other,” (2005, p. 36).
1) Developmental teleology refers to a theological understanding of the goal of development (Balswick, 28). It is relevant to the field of psychology due to the fact that most developmental psychology today is based on secular schools of thought. Without a core understanding of who we are as humans, and what we hope to become, it is difficult to define what good or optimal development is (Balswick, 28). Thus, with the help of developmental teleology, we hope to base our definition of optimal development on our source of life, Jesus Christ.
ReplyDelete2) The two theological dimensions in a Trinitarian understanding of the Imago Dei are particularity and relationality (Balswick, 27). Particularity and relationality are manifested in the Trinity as the Father, Son, and Holy Spirit exist as three distinct persons but live in unity as one (Balswick, 31). The concept of relatedness without absorption can be found in multiple chapters of the Gospel of John (Balswick, 32).
3) Particularity and relationality are relevant to human relationships in that humans are to experience communion with God that does not jeopardize our particularity (Balswick, 38). Fullness of life is found in relationship with Christ (John 10:10) and it is in our relationship with Him that we become most fully ourselves (Balswick, 39). In addition, it is essential that we live our lives in relationship with others, as it is through these relationships that we grow to become the unique persons God created us to be, and enable others to become who God created them to be (Balswick, 40).
1. Developmental teleology refers to an understanding of the goal of human development from a theological perspective (Balswick, p. 17, 30). As discussed in class lecture, developmental is the study of human growth, and teleology refers to completion or wholeness. Concisely, developmental teleology is concerned with developmental completeness or wholeness (Balswick, p. 17).
ReplyDeleteThis branch of study within human development provides excellent insight for individuals seeking a clear understanding of development from a Christian outlook, and provides a picture of integration of theology and psychology within the context of human development (Balswick, p. 17).
2. Theology of Relationality and theology of particularity are two theological dimensions in the Trinitarian understanding of the Imago Dei. The theology of relationality values unity and relationships. Relationality is reflected in the triune nature of God – one being, three persons. Although the three persons are distinct, they are not separate but one is always in the other two and exists with one another and for each other (Balswick, p. 34).
On the other hand, particularity values uniqueness, diversity and distinctions. Particularity is exemplified in the Trinitarian understanding of the Imago Dei as God exists as three distinct persons – the Father (God), the Son (Jesus), and the Holy Spirit. All of which having individual roles in salvation remain one (Balswick, p. 33).
3. Each dimension in the Trinitarian understanding of the Imago Dei is reflective in human relationships because humans were created for relationship with God and human others. God has called all believers to be a part of the relational community in the body of Christ. It is through our relationships with God and human others that we discover our particularities or uniqueness and are able to fully become what God intended for us to be (Balswick, p. 35).
(Annie Hao)
ReplyDelete1) Developmental teleology essentially refers to the use of theology as well as the social sciences in order to understand what the goal of human development is, as well to understand what optimal and complete development looks like (Balswick, King, & Reimer, 2005, p. 28). It is relevant to psychology because much of psychological studies in the past have focused on describing the processes and benchmarks that define “normal” development, as well as development that is seen as problematic, or pathological. Thus, it has been easier to focus on how to restore human beings to their original state, instead of focusing on how to bring them to a more optimal, ideal developmental place (Balswick et al., 2005, p. 28). It is also important to incorporate a theological framework into understanding our psychology in order to better understand how and what we were created for.
2) In order to comprehend a Trinitarian understanding of the Imago Dei, is it necessary to understand the theological dimensions of relatedness and particularity--particularity is what makes one unique and relatedness is what brings two or more together. To understand what it means to be made in the image of God is to recognize that we were made unique and created for an individual purpose and calling, but it is only in relationship (relatedness) with each other and with God that this uniqueness (paritcularity) is brought out and realized in the individual (Balswick et al., 2005, p. 35). Being in relationship with others is what makes one wholly human, and exemplifies how God has created us to live. The same can be seen in the Trinity: the Father, Son and Holy Spirit all have their own individual activities and purposes, but it is only in being in interaction and unity with one another that the God-given power and purpose of the Trinity is manifested (Balswick et al., 2005, p. 31).
3) To bear the image of God and to live as He intended us to is to be in relationship with other people and with God. Balswick et al. (2005) say that only in being in a healthy relationship with God and other people are we able to experience our unique selves most fully (p. 36); the example Dr. King brought up in class, about how it was in marrying and being in relationship with her husband that she was able to more fully understand herself, embodies this concept. Just as how we are most fully ourselves when in relationship with God, as it is in such an encounter that our identity is most wholly known and affirmed (Balswick et al., 2005, p. 39), it is only through the reciprocity of human relationships between unique individuals that we are able to live out His intention of wholeness, which is found when we contribute our individual gifts to the whole body.
(Grant Goodman)
ReplyDelete1.Developmental teleology refers to a theological understanding of the goal of development (Balswick, King & Reimer, p.28). This perspective can help psychology focus on more positive developmental outcomes instead of abnormal and negative ones (p. 28). The Bible offers psychology a new way of looking at development and understanding how one can develop into a complete person (pp.28-29). This new perspective includes seeing individual as created in the image of God, attributing dignity and potential to every human life (p.29).
2.The two dimensions of the Imago Dei are unity and uniqueness (p. 32). This can be seen in the book of John where Jesus says that “The Father is greater than I” while later saying that the Father is in him and he is in the Father (p. 32). In addition to this unity, each part of the Trinity has particularity because of the relationship they have with the other members (p. 34). The authors of The Reciprocating Self use the example of a marriage as a way for a spouse to discover their particularity by drawing closer in their relationship to their husband or wife (p.34).
3.Human relationships at their best are an image of the unity and particularity of the Trinity. The authors of The Reciprocating Self reference Martin Buber’s theory of relatedness and more specifically his idea of the “I-Thou” relationship to describe the ideal human relationship (p.43). In this relationship the two individuals can encounter both the other and the self within their relationship with neither individual being dominant or trying to absorb the other (pgs. 41 &43). This stands in contrast to other common types of human relationships that devalue one or both of the individuals in the relationship in some way.
1) What does developmental teleology refer to? How is it relevant to psychology?
ReplyDeleteDevelopmental teleology refers is a theological perspective that seeks to answer the purpose or end goal of human development (17). Psychology tends to be based on a naturalistic worldview and not focus on the teleological questions of development (29). Based upon empirical method and “consensual” truth psychology lacks the epistemology to determine what is “good or optimal” human development (28-29). Psychology filtered through a theological lens helps to provide the absolute, ideal, or optimal reasons for development (28). It not only addresses the “what” and “how” namely, diagnosis and repair, but the “why,” the purpose of life and development.
2) What are the 2 theological dimensions in a Trinitarian understanding of the Imago Dei? How are these manifested in the Trinity?
The two theological dimensions are particularity and rationality. This reality stems from the unity and diversity that exist in community within the Trinity, namely the rationality and particularity of the Father, Son, and Holy Spirit. The theology of particularity highlights the distinctive aspects within the Godhead; the Son remains the Son, Father remains the Father, and Spirit remains the Spirit without losing their distinction in their coalescing reality (33). The paradoxical tension of this reality is the theology of rationality which affirms that God is one and unified, in other words the members of the Godhead exist with each, in each other, for each other in a reciprocating relationship (34). In other words, God is does not exist outside of community.
3) How are they relevant to human relationships?
Stemming from the ontological nature of God, existing in particularity and rationality within a reciprocating relationship, human relationship are made up of unique individuals who do lose their uniqueness and distinctiveness in the larger relationship. Human relationships are communal in essence and like the Trinity, humanity is fully human when we exist for each other, God, and creation in a balanced reciprocity (35). In other words, I am who I am because of who we are and who God is.
1) What does developmental teleology refer to? How is it relevant to psychology?
ReplyDeleteDevelopmental teleology refers to an end goal or completeness to the developmental process of the individual that is informed both by theology and social science (Balswick, King, & Reimer, 2005, p. 17). The major theories of psychological development subscribe to a naturalistic worldview which seeks to define only what is universally normative in the developing person (p. 17). A developmental teleology has the ability to meaningfully define what "good" development looks like, an issue that a naturalistic approach has a difficult time defining (or even desiring to define).
2) What are the 2 theological dimensions in a Trinitarian understanding of the Imago Dei? How are these manifested in the Trinity?
In a Trinitarian understanding of the Imago Dei exist the two seemingly contradictory theological dimensions of particularity (or uniqueness) and relatedness (or unity) (p. 31). This particularity exists in the Trinity via the three "persons" of the Godhead: Father, Son and Holy Spirit. Each "person" of the Godhead is completely unique, never encroaching upon the uniqueness of the other (p. 33). At the same time, however, the persons of the Godhead exist in perfect relatedness or unity. We as Christians believe in ONE God. Within these two dimensions of particularity and relatedness, God relates to himself with perfect reciprocity (p. 35).
3) How are they relevant to human relationships?
A Trinitarian interpretation of the Imago Dei suggests that being made in the image of God means living in reciprocal relationship with divine and human others while at the same time maintaining our individual uniqueness (p. 36). Not only this, but our uniqueness is actually defined while in relationship with the other (p. 36). In other words, we begin to know ourselves more fully only when we are in reciprocating relationships with other people and with God. In this way we can use a trinitarian view of the Imago Dei to inform our developmental teleology.
1) Developmental Teleology is an understanding of human development based on a systemic theological construct of goal directed ontogeny. (Balswick p.28) It is useful in the study of human development as a base framework for evaluating psychological paradigms that attempt to explain growth in an empirical naturalistic way, while maintaining a Christian perspective on those paradigms. (Balswick p.17)
ReplyDelete2)The two polar theological dimensions in a Trinitarian understanding of the Imago Dei are Particularity and Relationality. (Balswick p.27) While all three of the parts that make up the trinity are unique (particularity) the trinity is impossible without the reciprocating relationships between them (relationality). The equal parts of the trinity are both distinct and unified. (Balswick p.35)
3) According to this model, Human development is the process by which we become more fully able to fulfill our divine ideals. We become more fully able to experience our uniqueness through the relational reciprocity we give and receive from others and from God. (Balswick p.36) We grown and progress to maintain our individuality but balance our communion with others in a relational paradigm based on the triune modality.
1) Developmental teleology refers to the development of the whole person, by which we our thinking is informed theologically about the telos or end goal of the development of a person (Balswick, et al, 17).
ReplyDeleteDevelopmental teleology is relevant to psychology in that it seeks to provide solution to the dilemma of the empty self (Balswick, et al, 18). By seeing the self as relational, rather than in terms of substance, developmental teleology seeks to not only understand the developing person in a more holistic fashion, but also to seek informed therapies that will move a person toward being a more reciprocating self (Balswick, et al, 19, 25).
2) The two theological dimensions in a Trinitarian understanding of the Imago Dei are particularity and relationality (Balswick et al, 31). One of the major conflicts throughout church history has derived from an underemphasis of one of these two areas. The particularity of the Trinity refers to the distinctiveness of each individual member of the Trinity. There can be no Son without a Father, and so on. (Balswick et al, 33) The particularity gives substance to the relationality. The relationality of the Trinity is the basis for its unity: “they exist with and for each other” (Balswick et al, 34).
3) Each of us is born automatically in relationship, and yet we immediately show our distinctiveness from our mothers at the moment of birth. There can be no “I” without a “Thou” (Balswick et al, 41), though we very often attempt to minimize one of those two within our life spans. Our goal is to establish our particularity, our distinctiveness, and to throw that particularity into relationship, into living for the other. As we strive toward this life of reciprocity, we develop closer toward our telos, the way for which God made us.
Developmental psychology, although descriptive, does not always provide the details of what good or optimal development would or would not include. Developmental teleology refers to the goal of development within a theological context. Thus developmental teleology functions to describe optimal development rather than simply possible developmental outcomes (Balswick, King & Reimer, 2005, p. 28).
ReplyDeleteThe Trinity refers to the Father, the Son and the Holy Spirit. The theological understanding of the trinity emphasizes both particularity and relationality. Particularity refers to the understanding that these are three unique and distinct entities, while the relationality points out that although they are unique they are also one in the Godhead. Furthermore relationality refers to their perfect reciprocal relationship (Balswick, King & Reimer, 2005, pp. 31-35).
Particularity and relationality are also important factors in human development. Although individuation and identity are important aspects of human life, we live and exist within a community. Healthy reciprocal relationships between one another are just as important as particularity (Balswick, King & Reimer, pp. 35-49).
1) Developmental teleology refers to “developmental completeness” or the “goal of development” (Balswick, King, Reimer, 2005, p. 17) as informed by a theological perspective (Balswick et al., 2005, p. 17). This is relevant to psychology because psychology is used to study human development throughout the lifespan. Though many psychological models of development have emerged from a naturalistic perspective, teleology remains relevant since each perspective implies (or explicitly states) a reason for development (Balswick et al., 2005, pp. 17-18).
ReplyDelete2) The two dimensions in a Trinitarian understanding of the Imago Dei is “particularity” and “relationality” (Balswick et al., 2005, pp. 227, 31, 33-35). Particularity is shown in the Trinity as the triune Godhead, the unique and distinct three persons of the Trinity (Balswick et al., 2005, p. 33). Concurrently, the Trinity is constantly in relation to itself, displaying the concept of “mutual indwelling” within each other of perichoresis (Balswick et al., 2005, pp. 33, 35).
3) The previously mentioned qualities of particularity and relationality are relevant to human relationships because we have been created in the image of God; that is, created in the Imago Dei. As such, any understanding as to the relationship and particularities of the Triune God also serve to help us understand our developmental teleology. A strong argument can be made that this understanding leads us to “reflect the Trinity’s unity and uniqueness within our own relations with the divine and the human other” (Balswick et al., 2005, 38).
Jon Reeves
Balswick, J. O., King, P. E., & Reimer, K. S. (2005). The Reciprocating Self. Downers Grove: Intervarsity Press.
1. Developmental teleology is a "theological understanding of the goal of development" (Balswick, King, & Reimer, p. 28). It's relevance to psychology is muddled: it's hard to define scientifically, and involves concepts of absolute truths that don't exist in the field of psychology. For example, it is hard to define something like optimal development. (Balswick, King, & Reimer, p. 29)
ReplyDelete2. The two theological dimensions in a Trinitarian understanding of Imago Dei are Particularity and Relationality. Particularity contributes to salvation history as well as activities of the specific persons of the Trinity (Balswick, et. al, 33). Relationality, or "one is always in the other" ((Balswick, et al, p. 34), is the idea of no distinction apart from relationship. Everything that defines the personhood of each member is relational to their role within the Trinity-like a husband only is because of a wife-because of the marriage relationship that exists. Jesus can be fully man and fully God on earth.
3. These dual dimensions are the core of what matters in human relationships. "We are unified not for assimilation or homogenization but for relationship with other-relationship that does not subvert but establishes and affirms the other whether God or humans" (Balswick, King, & Reimer, p. 33). This unity and relationality is what makes us the body of Christ. We can affirm each other and our individuation within relationships. When we look to the Trinity, we see a pattern to emulate. There is uniqueness in the midst of unification-that is the beauty of God's creation working together for His glory. Only He could weave us in such a way that would result in such a masterful purpose.
Developmental teleology aims to draw upon the influences of theology and social science to explore an understanding of what a developmental paragon is or could be (Balswick, King, Reimer, 2005 p. 28). Being that most developmental theories focus on pathology and therapy, psychologist could use the concept of developmental teleology as a framework to view competing developmental theories (Balswick, et al, 2005 p.28). With an agreed, shared paragon developmental psychologist could clarify that which is already murky within competing developmental theories and properly apply that which is already well understood (Balswick, et al. 2005 p. 19).
ReplyDeleteThe two theological dimensions that arise out of a Trinitarian understanding of the Imago Dei are the dimensions of particularity and relationality (Balswick, et al, 2005 p.31). The Trinity perfectly models both of these concepts in their distinctiveness from each other (particularity) yet unity in their oneness (relationality). Each plays a distinct role within an equal relationship that is held together by perichoresis (Balskwick, et al. 2005 p. 33,34, 35).
In the same the same way the Godhead lives in a distinctive unity to one another we as Christians are called to live in relation to God and each other. Meaning, we are called to be distinct individuals, utilizing our gifting and foibles, to bring Him glory. All the while engaging in meaningful relationship that allow for both giving of that which God has given us and taking from that which our brothers and sisters offer by the grace of God (Balswick, et al. 2005 p. 31). With an understanding that all of this giving and taking was intended to lead us back to the praise and worship of the Godhead.
1) Developmental Teleology is a metatheory that focuses on understanding the goal of development, good or optimal development (Balswick, et al. 2005 p 28). It uses theology to address issues which require moral judgement and establish a standard of optimal development (Balswick, et al. 2005 p. 29). While the morals and values of developmental teleology are based in theology the theory itself is applied to understand and promote the psychology of human development from birth to death (Balswick, et al. 2005 p. 25)
ReplyDelete2) The Trinity is seen to have a nature of particularity, in that the three characters of the Trinity each have their own nature and qualities and relate to the other two members and man with uniqueness (Balswick, et al. 2005 p. 33).The Father is distict from the Son and the Spirit. The Bible attributes different activities to each. Yet, the Trinity is also seen to have perfect relationality, unity with the other parts so that they are in fact One (Balswick, et al. 2005 p. 34).They are three parts of a unified whole.
3) Both relationality and particularity are necessary in human relationship (Balswick, et al. 2005 p. 40). Man needs to be valued for his uniqueness, the worth of what he has to offer. But this value only comes in relationship to others and God. God has created the ultimate goal in His life of relationality and particularity for man to live both man to man and man to God (Balswick et al. 2005 p. 40). He has also created a standard from which we can opperate to move beyond using psychology to understand and treat pathology but as a means to improve the quality of life man lives, to work toward optimal development in every stage of life (Balswick, et al. 2005 p. 49).
1. Developmental teleology refers to developmental completeness or a theologically informed understanding of the goal of development (p. 17; Balswick, King, & Reimer, 2005). It is important to psychology because it incorporates a coherent Christian perspective of development, unlike previous develpmental models. This developmental teleology truly integrates psychology and theology.
ReplyDelete2. The two theological dimensions in a Trinitarian understanding of the Imago Dei are particularity and relationality (p.33; Balswick et al., 2005). Particularity is manifested in the Imago Dei as the value of uniqueness. God exists as three distinct and unique persons: the Father, Son and Holy Spirit. Relationality is at the heart of the Trinity. Both God and humans exist in relationship and God calls all believers to be a part of a relational community. (p.34-35; Balswick et al., 2005)
3. This theory declares that relationality and particularity are more than just relevant to human relationships. They are essentially inevitable. We are not only created in the image of God. We are called to live in community and relationship with both God and humans. We become the unique persons that God created us to be and help others with the same process (p.40; Balswick et al., 2005).
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ReplyDelete1. Developmental teleology refers to the end goal of human development from both a theological and a psychological perspective (Balswick, King and Reimer, p. 17). The authors state that current developmental theories fail to provide a guiding teleology of human development, making it difficult to achieve a thorough and integrated understanding of these theories. It is also argued that the lack of a guiding teleology helps sustain an individualistic culture( via self focused therapies) that perpetuates existence of an "empty self" (i.e., a self that embarks on a never ending quest for fulfillment or actualization, pg 18). It is believed that a working theory of developmental teleology would help clarify and improve human understanding of the self and its purpose.
ReplyDelete2. Particularity and Relationality are2 theological dimensions in a Trinitarian understanding of the imago dei. Particularity points to the uniqueness of each being- The Father, Son and The Holy Spirit. Each has a different and vital role: Jesus as redeemer, God as the Almighty creator and sustainer of all things and the Spirit as the "unifier of saints" (Balswick, King and Reimer, p.33-34). However, the three work as one complete being despite their particularities. Relationality refers to the fact that "although the three are distinct, they are not separate: They exist with and for each other"( Balswick, King and Reimer, p. 34).
3. The bible tells us that humans are made in God's image (imago dei). We can conclude that this fact extends to the way humans exist with each other. Although we are all unique and individual beings, we are also part of a larger community, society and world (Balswick, King and Reimer, p. 35). Balswick, King and Reimer suggest that "the personal identities of the members of the Trinity emerge out of their relationships"(Balswick, King and Reimer, p. 34). So our human identity must also arise from our human relationships- a rich and full development lies in our reciprocity with others.
Developmental telelology is the development of one becoming just any self, but a whole self. This is especially seen in the context of most people living in a world where they are constantly bombarded with messages that focus on what is wrong with them. In Reciprocating Self it says that "developmental teleology refers to the developmental completeness or a theologically informed understanding of the goal of development" (Balsiwck, 17). This is relevant to psychology because instead of focusing on who people are supposed to become, modern day psychologists have been focusing on what's wrong with them or how they didn't develop well up to this point, all according to a manual.
ReplyDeleteTheology of Particularity and Theology of Relatedness. Theology of Particularity is when our uniqueness can be celebrated and kept even in relationship. This is seen in the trinity as Father, Son and Holy Spirit each have their distinctiveness in their roles in our lives and in salvation, without ever being absorbed into the other. Are able to be in community with disregarding their uniqueness.
Theology of Relatedness is the importance of us being in relationship and community with each other and maintain this unity even with our distinct uniqueness. This is seen in the Trinity as they still operate in unity even though they are distinctly father, Son, Holy Spirit.
These two ideas are relevant to human relationships because we are to live with the Trinity as our model. We are to be uniquely ourselves, and distinct, yet be in community and relationship with others. For it is in relationship that our distinctness is even known and that we can fully operate with love and trust. God made us to be wholly ourselves yet fully in relationships and not isolated.
1) What does developmental teleology refer to? How is it relevant to psychology?
ReplyDeleteDevelopmental teleology refers to the concept concerning what the goal of human development is (Balswick, King, Reimer, pg 18. This is relevant to psychology because for one to help another towards a wholeness concerning his or her development, it is essential that one be aware of what wholeness looks like. Though this is true, there are many different ideas regarding the purpose of human development.
2) What are the 2 theological dimensions in a Trinitarian understanding of the Imago Dei? How are these manifested in the Trinity?
It appears that the 2 theological dimensions of the Imago Dei from a Trinitarian understanding are 1) that humans are distinct and 2) humans are relational. The concept is that similar to the way God is distinctly the Father, the Son, and the Holy Ghost, humans are distinctly individual. Though this is true, God’s word is clear that He is also one and in constant relationship with the three distinct Persons who make up the Godhead. Similarly, though each human is distinct and unique, no human is whole outside of community/relationships. Therefore, to be in the image of God is to be both individual and in relationship to both God and others (Balzwick, King, Reimer, pg 31).
3) How are they relevant to human relationships?
To be both distinct and inherently relational with both God and others are relevant to human relationships in that people would have no way of realizing their true identity outside this paradigm. In addition, such an understanding of human identity causes one to value others (for they are made in God’s image) and his or herself (for he or she is also made in God’s image) (Balswick, Kin, Reimer, pg 40, 41). Finally, realizing that God created each person to thrive as a distinct individual in relationship with God and others, clinicians are able to apply this reality to their practice where possible, realizing that one’s psychosocial/spiritual development and wholeness necessitates it.
1) Developmental Teleology refers to a goal in development. If life development happens in stages, there ought to be some goal in each stage. This is important to psychology in that understanding each stage is vital to applying correct technique and care. Especially for those wanting a Christian theological integration, a goal in mind acts as a guide. (Balswick 18)
ReplyDelete2 and 3) The Image of God in trinitarian understanding can refer to the relational aspect of the Trinity. That is, the Father, Son, and Holy Spirit are all part of the Godhead, yet neither of them crowd out the other or absorb the other. They are all equal in each other. This then can be reflected to the human in relation to other people. We are relational people but we must not overbear or shrink back ourselves with others. This particularity (uniqueness and individuality) amidst relationship and reciprocity forms the basis for a good understanding of people being made in the image of God. This reflects' God's own character as revealed in the divine trinity. One must find wholeness in the self as well as wholeness with others. (Balswick 31)
Developmental teleology refers to a theologically informed understanding about the "why" of human development. (Balswick, p. 17) A full understanding of developmental teleology leads in self-discovery and healthy emotional, physical and spiritual development not just for development or "fulfillment" sake, but with the goal of a reciprocating self, someone who can both know and be known in relationship through give and take. This more balanced and comprehensive approach to psychology helps to avoid the "empty self." (Balswick, p. 18)
ReplyDeleteThe two theological dimensions of a Trinitarian understanding of the Imago Dei are particularity and relationality. (Balswick, p.27) In other words, because we are made in God's image we were made uniquely and to live relationally. As the Father, Son and Holy Spirit all have distinct and separate identities, they are also all intextricably bound in their relationship with one another (although they are also one being - which is kinda confusing). There is no Father without the Son, there is no Spirit without the Father, etc. (Balswick, p. 32)
This teleological understanding of the Imago Dei has great significance for human relationships, because it allows for both unity and uniqueness. It also allows for the power to live out the first and second commandments in the form of a reciprocating self. We are most developmentally whole when living in authentic connection with both God and man, allowing these influences to give to us, reflect upon us and shape us, as we in turn give, reflect and shape others. (Balswick, p. 36)
1)“Developmental teleology refers to developmental completeness or a theologically informed understanding of the goal of development” (Balswick, King & Reimer, 2005, p. 17). Developmental implies the study of human growth where teleology refers to the final causes or purposes in nature. Given that most developmental theories are limited by naturalistic assumption, (Balswick, et al., 2005, p.17) an integrated perspective of human development using psychology and theology is necessary to explore developmental teleology (Balswick, et al., 2005, p. 28).
ReplyDelete2)Particularity, the value of uniqueness, and relationality, the value of unity are the two theological dimensions that help us understand the Imago Dei ( Balwick, et al. 2005, p. 33-34). “The doctrine of the trinity reveals that God exists as Father, Son and Holy Spirit. The three divine persons of the Godhead live in unity as one, yet remain three distinct persons. The communion of the Godhead does not compromise the distinctiveness of the three” (Balswick, et al., 2005, p. 31). Through this picture, the Godhead represents perfect reciprocity.
3)“Theological anthropology would suggest that bearing the image of the God means living as unique individuals in reciprocating relationships with others. To be human is to be a particular being in relationships, distinct and unique, yet inseparably bound up with the other” (Balswick, et al. 2005, p. 36). Bringing us back to developmental teleology, our ultimate goal is to bring glory to the Father in the Son through the Spirit by living in relationship with one another.
1-Developmental teleology has to do with discovering the ultimate goal of human development (Balswick, et al, 17). It not only asks: How do we develop?; but also What is the absolute point of development; when is development complete? and What does it mean to be a complete person? In asking these particular questions, I believe we are also implicitly asking: to whose definition of a complete person are we ascribing and who decides which definition we pick?
ReplyDelete2-Theological Anthropologists utilize Biblical doctrines (integrated with social science research) to explain the goal of human development. They present the doctrine of the Imago Dei (which says humans are made in the image of God) as a sort of baseline, template, goal, standard off which we may base human development (Balswick, et al, 28). An important aspect about this God in whose image humans are created is that He is both ONE God and THREE different persons. These parts are simultaneously distinct (Theology of Particularity) and irrevocably connected (Theology of Relatedness). The Theology of Paticularity says that the Father, the Son and the Holy Spirit have individual values and uniqueness that do not individually compromise any of the others (Balswick, et al, 32). Even though these three persons are unique, they are inseparable and interdependent. This is the basis of the Theology of Relationality (Balswick, et al, 34).
3-The aforementioned dimensions of the Imago Dei are foundational for understanding the developmental teleology of a person. If the Trinity is exactly one being and also equally 3 beings, we must relate to ourselves and each other in this dual nature. The authors believe that it is the very goal of human development to relate to God and to one another. And it is in these relationships that our uniqueness is made most clear (Balswick, et al, 34). The theologies of particularity and relatedness are acted out cyclically, reciprocally.
Cathy Barkataki
ReplyDelete1) Developmental teleology -- In The Reciprocating Self, authors Balswick, King, and Reimer explain that developmental teleology refers to “developmental completeness or a theologically informed understanding of the goal of development” (p.17). It answers the question: Why are we on earth and how do humans develop to God’s plan?
Developmental teleology is relevant to psychology in that it provides a coherent Christian perspective of developmental stages that are otherwise limited by a naturalistic worldview (Balswick et al, p. 17), and we can examine developmental theories from this perspective.
2) The two theological dimensions in a Trinitarian understanding of the Imago Dei, according to Balswick, King, and Reimer in The Reciprocating Self, are particularity and relationality (p. 27). Particularity refers to uniqueness and distinctiveness, while relationality refers to relationships and unity.
These two dimensions are manifested in the Trinity as co-occurring dimensions, with their relatedness existing in perfect reciprocity (Balswick et al, p. 31).
3) Particularity and relationality are relevant to human relationships because they provide a lens or viewpoint for us to examine human development by keeping in mind, as The Reciprocating Self authors state, “God’s intention for human development is for us to become particular beings in relationship with the divine and the human other” (Balswick et al, p. 49). Reciprocity holds the dimensions of particularity and relationality together both in the Trinity and in human kind (Balswick et al, p. 35 and pp. 48-49), where distinction and unity are simultaneously experienced in the “I-Thou” reciprocating relationship (p. 49).
1. Developmental teleology is defined as, "developmental completeness or a theologically informed understanding of the goal of development" (Balswick et al., 17). This term seeks to understand development in a holistic sense. It is important to understand developmental teleology for psychology since our goal is to help others achieve a state of being complete or whole. In order to be an agent of change, we must understand what it means for us as humans to be whole. This approach is also integrative and combines theology with psychology.
ReplyDelete2.. The two theological dimensions "include particularity and relationally" (Balswick et al., 33). The Father, Son, and Holy Spirit each have a particular role within the Trinity, which explains the dimension of particularity. Relationally, the Father, Son, and Holy Spirit make up the Trinity in a relational sense.
3. The dimensions within the Trinity emphasize the importance of relationships, which is crucial for human development. The text states that, "Human experience unique selves most fully when in a healthy relationship with God or another" (Balswick et al., 36). It is crucial as shown in the quote above the need for human relationships, which as shown, is important for human development. With attempting to achieve wholeness, it is imperative that humans develop relationships with God and with people around them.
1)As noted in The Reciprocating Self developmental teleology is “a theological understanding of becoming a complete human being.” (Balswick, King & Reimer, 2005, p. 30) It takes a theologically-based perspective of human growth and development, exploring what God’s view of a complete and whole human being looks like. It describes the embodiment of the human in communion with God. Ultimately it examines the human on multiple levels and attempts to describe the ideal person, complete and whole with an ultimate goal and purpose in lifelong development.
ReplyDelete2)Relationality and particularity are the two theological dimensions within a Trinitarian understanding of the Imago Dei. Within the Trinity, the Father, Son, and Holy Spirit are seen as a single entity, each unified with one another. The triune Godhead exists in “perfect reciprocity where the three live with and for each other” (Balswick, King & Reimer, 2005, p. 31). At the same time, the Trinity is defined by its particularity, or uniqueness. The Father, Son, and Holy Spirit are seen as completely separate from one another in identity (p. 33). This relationality and particularity co-exist within the Trinity. From this relationship comes the idea of perichoresis, or the mutual dwelling of the Trinity with and within each other (p. 32).
3)As a direct model for human relationships, relationality and particularity help define the ultimate developmental teleology of the reciprocating self. Just as the Bible says humans were made in the image of God (Genesis 1:26), like God we manifest within our relationships the uniqueness and particularity as self, and the communion and relationality with God and others (Balswick, King & Reimer, 2005, p. 31). As Gunton (1993, p. 222) is cited in The Reciprocating Self, “To be human is to be created in and for relationship with divine and human others” (p. 35). It is important in human relationships to maintain a sense of relationship and community, as well as individuality and uniqueness, for without relationship, one cannot be set apart as unique (p. 34).
1) Developmental teleology refers to the “theological understanding of the goal of development.” (Balswick, King & Reimer, 28) It’s basically how theology shapes the way we view development and how what does development completeness mean in the eyes of theology/God. (17) This type of lens is very relevant to psychology because when we read other psychology theories on development, the developmental teleology would put things in a different light and perspective, one of completion.
ReplyDelete2) The 2 theological dimensions of the Imago Dei is that it is both particularity and relationality. (Balswick, King & Reimer, 27) The Father, Son and the Holy Spirit work together as one, yet are all unique. They each have their own separate roles: God is the Almighty Father, Christ is the Merciful Savior, and the Holy Spirit is the Powerful Guide (33).
3)The same way the trinity is in relationships with themselves, so we should be with one another. We were all created in the image of God. It’s as basic as to think that we have to work together, especially as the body of Christ. We all have our functions that are unique and particular, but it’s for one main purpose.
-Priscilla Santos
1.a)Developmental Teleology refers to an understanding of developmental completeness from a theological standpoint (Balswick, 17 and lecture). Particularly with a web definition of teleology (http://www.merriam-webster.com/dictionary/teleology) being that a sense of design or purpose comes into play here therefore bolstering the theological aspect of the concept. b)Psychological developmental reasoning looks at development from cognitive and identification standpoints and also tends to gear more toward pathology and repair toward a 'normal' state rather than identify a developmentally optimal or good state (Balswick, 28)Defining an optimal or good state, however, is what developmental teleology is able to do because of the sense of completeness and wholeness that it discusses as a goal (Balswick, 28-30). The relevance to psychology could be found in using developmental teleology to come up with that complete or whole state, that psychology can call 'normal' that it seeks to bring the injured individual to. Psychology shapes its healing toward that developmentally teleological state or definition of what is optimal or whole.
ReplyDelete2.a)The 2 theological dimensions in a Trinitarian understanding of Imago Dei are 'Particularity' and 'Relatedness'.
b)Each is unique or 'Particular' with individual characteristics and yet they are in total communion or 'Relatedness' (Balswick, 31).
3.As with the Trinity, humans can experience unity and communion with God and others without sacrificing or jeopardizing their uniqueness or particularity (Balswick, 38).
1 - Developmental Teleology is the theological understanding of the goal of development. This is relevant to psychology because it provides a positive and optimal view of one's development rather than merely focusing on pathology. This provides a map for ideal development. (p. 28)
ReplyDelete2 - Particularity and relationality are the two theological dimensions in a Trinitarian understanding of the Imago Dei. Particularity is manifested in the Trinity as the Godhead is made of three distinct persons, Father, Son, and Holy Spirit. Relationality is manifested through the Father, Son, and Spirit's relationship with one another. They exist with and for each other through reciprocity.(p. 33-34).
3 - Particularity and Relationality are relevant to human relationships because they are God's living example of what He created for human relationships. To live in the imago Dei tells us that being human means to live in reciprocal, authentic relationships with one another as the Trinity does. The Trinity lives in unity and uniqueness; God created us to live in unity and uniqueness in relationship to one another.(p. 35-36).
It would be impossible for me to post something new and fresh! I resonate with all the above answers! But I will try... :)
ReplyDeleteDevelopmental teleology is a theological understanding of the goal of development (Balswick, King, Reimer, 28). Rather than just the study of human growth, teology provides a theological perspective in understanding a whole person. It is relevant to psychology because it provides a broader, more complete framework to assess development, rather than that of mainly pathology and repair.
In a trinitarian understanding of the Imago Dei, the two theological dimensions are particularity and relationality. Just as God exists as three distinct persons (God, Son, and Holy Spirit), one never compromising the other (Balswick, King, Reimer, 33), so we value uniqueness in our own selves.
Relationality is a reflection of God's existence- one in three persons, one with and for the other. We, too, enter into community and intimacy with others, as unique persons.
This is relevant to human relationships because we reflect the particularity found in the Trinity. We are made in God's image, and yet are wholly unique to one another- different physically, emotionally, in personality, etc. We live out these differences within relationship to others and God. The goal is a reciprocating self, a harmonious balance of both concepts- distinct, yet together in community (Balswick, King, Reimer, 35).
1) Developmental Teleolgy refers to study of human growth in wholeness or theological understanding of becoming complete person. (Balswick, King, Reimer, p.17) Developmental Theology is relevant to psychology because Developmental theories possess theology. However, psychologist’s perspective is from pathological and seek to define “good” or optimal development. (Balswick, King, Reimer, p.28)
ReplyDelete2) The two theological dimensions in a Trinitarian understanding of the Imago Dei are Particularity and Relationality. (Balswick, King, Reimer, p.20) Although the three personality of God, the Father, the Son, and the Holy Spirit are distinct and their roles and functions unique, they exist in unity and cannot exist without one another. God in three exist in relationship and retain unity without loosing their own distinctiveness.
3) Because humans were made in the image of God, we were designed to be in relationships. Each one of us also possesses unique characteristics and function in the society. Yet, in unity with God and others in relationships, we thrive. (Balswick, King, Reimer, p. 30 –31)
1) Developmental teleology refers to theological understanding of the goal of development. (Balswick, 17, 28) It is relevant to psychology, because developmental psychology in general lacks focus on a developmental organizing principle, and developmental teleology is a potential organizing principle. (Balswick, 28)
ReplyDelete2) The two theological dimensions of a trinitarian understanding of the Imago Dei are particularity and relationality. (Balswick, 27) They are manifested in the trinity in that the there parts of the trinity, which are the Father, Son and Holy spirit each have these qualities. They remain particular persons as one nature due to their purely reciprocating relationality. (Balswick, 33-35)
3) They are relevant to human relationships because we, as image-bearers, are each particular and unique individuals, yet we have a capacity and even a need for reciprocating relationality. (Balswick, 33-35)
1. Developmental teleology according to Balswick, King, and Reimer (2005) refers to “a theological understanding of the goal of development” (p. 28). The focus therefore is on ideal development versus the usually studied normal and abnormal development. This is relevant to the study of psychology as it attempts to understand better both human development as it is and how human development can be optimized; as the purpose of the study of psychology is to understand and improve human minds and lives, it follows that developmental teleology is at least relevant and perhaps even critical to fully understanding human development (Balswick, King, and Reimer, 2005, pp. 28-29).
ReplyDelete2. The Imago Dei is understood in a Trinitarian sense to refer to both the dimensions of unity and of individuality among the persons of the Trinity (Balswick, King, and Reimer, 2005, p. 31). More specifically, the “Theology of Particularity” expresses the distinctness of each person of the Trinity, Father, Son, and Holy Spirit; each person has a different job and is a different “person” (Balswick et al., 2005, p. 33). Simultaneously, the “Theology of Relationality” emphasizes the relatedness of the persons; they are all a part of the one, true God, working and existing together as God (Balswick et al., 2005, p. 34).
3. This understanding of the Imago Dei is relevant to human relationships because we are made in the image of God (Balswick, King, and Reimer, 2005, p. 30). If we understand that we are made in God’s image, and we see that the persons of the Trinity are individuals united in their relationship to one another, it follows that humanity, being created to be in that image, should also be individuals in relationship (Balswick et al., 2005, p. 31). Now, one might say, “Well of course we relate to other people, we are social creatures, and it’s tough to remove oneself completely from society.” So we must discuss another aspect of the Imago Dei that is key to understanding why this discussion leads us to a view of ideal human development. The persons of the Trinity act in a “reciprocal relationship” meaning that there is both give and take from all sides of the relationship (for example, the Father is not the more important one, while Jesus and the Spirit serve him, all persons work in, with, for, and through each other) (Balswick et al., 2005, p. 35). It follows then that to live in the image of God, as we are intended to live, we must engage as individuals in these “reciprocating relationships,” regarding neither self nor other as inferior but regarding both as innately valuable and engaging in both giving and taking (Balswick et al., 2005 pp. 36, 40).
1. Developmental teleology refers to the developmental completeness or a theologically informed understanding of the goal of development (Balswick, 17). In other words, it is a theological understanding of how one becomes a complete person. In general, psychology has not given much thought on teleological issues as it has limited itself to the use of only empirical tools, which in turn makes it difficult to make claims on what is the “ideal” state of a person. Developmental teleology would certainly help to supply the epistemological tools that the field of psychology lacks to be able to define what is optimal in human development (Balswick, 29)
ReplyDelete2. The theological dimensions of the Trinitarian relationship are the following: the theology of particularity and relationality. The theology of particularity refers to how each person of the Godhead are 3 distinct persons: the Father, Son, and Holy Spirit; and that the unity of the Trinity does not yet disregard in anyway the unique of each person (Balswick, 33). The theology of relationality refers to how although each person in the Godhead are distinct, they are not separate but exist with and for each other (Balswick, 34).
3. The main implication of the 2 theological dimensions in the Trinitarian understanding of the Imago Dei is the importance of reciprocity (Balswick, 35). Such an understanding suggests that being human involves living in reciprocating, authentic relationships with others. Following the pattern of the Trinitarian relationships, such relationships are characterized by mutuality, give and take, and they enable the self to be known most fully in the process of knowing another (Balswick, 36).