Concluding a Shared Journey

We have come to the conclusion of the presentation of the Wholeness Paradigm for Priestly and Religious Life. At the start of this series 3 years ago, I mentioned that it will be our shared journey in search of wholeness in our life. The time has come to conclude this search, and we shall do so by recollecting the question that Jesus asked the sick man at the pool of Bethsaida, “Do you want to become whole? (Jn 5:6). If Jesus were to ask the same question to us now, we don’t have to search far and away for an answer, since, not surprisingly, it is found in Jesus himself: “For in Christ all the fullness of the Deity lives in bodily form, and in Christ you have been brought to fullness” (Colossians 2:9-10a). As priests and religious, we are fully aware that it is in Him that our wholeness can be realised. In these final pages, I would like to give an integrated understanding of the Wholeness Paradigm, bringing together the six dimensions that we had discussed one after the other.

Down the centuries, there have been attempts by psychologists, philosophers, anthropologists and theologians to present different models of wholeness and fullness. The wholeness paradigm that I have formulated is neither completely new, nor is it a repetition of the older versions. As I acknowledge gratefully various authors, whose ideas I have incorporated in this model, I am well aware it is the Holy Spirit who has provided insights that could not have dawned on me otherwise. This is a psycho-spiritual model of wholeness, comprising within it philosophical, psychological and spiritual concepts that are Christian and inter-religious in nature. I have also tried to make this paradigm practical and practice-oriented by offering questionnaires for reflection and suggestions for arriving at wholeness.

An Integrative Vision of Human Maturity

The Wholeness Paradigm envisions the human person as a harmony of six inter-related dimensions: physical, intellectual, emotional, social, moral, and spiritual. Each dimension represents a domain of growth, rooted in a distinct aspect of the human being and oriented toward a particular life-need. As each dimension unfolds, it culminates in a highest quality, manifesting its maturity and integration into the person’s overall wholeness. This model of wholeness is proposed in a special manner for priests and the consecrated men and women (the religious). Therefore, while the seat and the felt-need are the same for all people, the highest quality of each dimension is specifically related to priests and the religious. We had discussed each of these ingredients one by one; here in this issue, we shall present a comprehensive picture of how they are integrated as the wholeness paradigm.  The table below gives a bird’s-eye-view of the wholeness paradigm:

Physical Dimension: Consistency

The physical dimension forms the foundational layer of personhood, grounding human existence in the tangible realities of the body. The seat of this dimension is the Body, through which we act, work, rest, and experience the world. The need that animates this dimension is Survival - the impulse to preserve and nurture life.

When integrated, this dimension transcends mere physical maintenance and expresses in its highest quality, namely, Consistency: a stable and balanced rhythm of living that aligns bodily well-being with purpose. A consistent person honours the body not as an object of control or vanity, but as a sacred instrument of life and service. Consistency thus reflects self-discipline, moderation, durability and harmony between physical vitality and inner peace.

This dimension invites priests and consecrated persons to value the gift of their bodies, care for them with attentiveness, and cultivate consistent discipline to bring forth their best physical energy. While they remain mindful of proper self-care, they are equally vigilant not to neglect or misuse their bodies through laziness or unhealthy habits.

Intellectual Dimension: Perspective-Taking

The intellectual dimension, seated in the Mind, is the human capacity to learn, reason, and make meaning. It meets the intrinsic need for Learning and understanding -- to know oneself, others, and the world. Intellectual growth progresses from curiosity to comprehension, and finally to wisdom.

The highest quality of this dimension is Perspective-Taking which is the ability to view reality through multiple lenses without rigidity or prejudice. It reflects humility and the willingness to integrate new insights. Perspective-taking allows dialogue, openness, and the discernment necessary for mature judgment. In this sense, the intellectual dimension includes not only analytical power but a contemplative openness to reality as it is.

Priests and consecrated men and women manifest true intelligence when they cultivate the openness to perceive the rich diversity of opinions, perspectives, and realities that surround them. The gift of perspective-taking allows them to recognize that they are not the sole custodians of truth, and that genuine wisdom emerges only through a humble and collaborative search shared with others.

Emotional Dimension: Compassion

Rooted in the Heart, the emotional dimension addresses the felt-need for Loving and Being Loved. This dimension focuses on emotions which serve a very important function: to acquaint ourselves with the innermost feelings and deep-seated desires that manoeuvre our thoughts and behaviours. Emotions are not disturbances to be suppressed, but energies that can orient the self toward meaningful connection. Emotional maturity arises when feelings are recognized, understood, and channelled toward the good of self and others.

Its summit is Compassion -- the capacity to feel with and for another. This highest quality of compassion integrates empathy with responsibility, emotion with moral intention. It transforms suffering into solidarity and makes love a conscious choice rather than a mere impulse. In compassion, the heart mirrors the divine tenderness that heals and reconciles.

Compassion is a divine quality, for its truest model is God Himself. God’s compassion is unconditional, pure, and untouched by self-interest. Priests and consecrated men and women, by virtue of their vocation, are called to embody this sacred quality in their lives. It is essential that those who feel unloved, unwanted, or unseen experience the compassionate and inclusive love of priests and consecrated people.

The Social Dimension: Contribution

The seat of the social dimension is the Self-in Relation which unfolds through relationships, and expressed in the face -- the symbol of encounter. Human beings are inherently relational, shaped by the need to belong and to live in communion. The felt-need of this dimension is Relating with people, the world and God. When immature, social life may revolve around dependency or conformity; when matured, it becomes a meaningful connection with people, the world and God.

Contribution is the highest quality of the social dimension, and it manifests itself in the joy of giving oneself for the flourishing of others. It involves cooperation, shared responsibility, and the awareness that one’s uniqueness finds fulfillment only in service. A person who contributes lives not for recognition but for meaning, embodying solidarity as a way of life. In contribution, community becomes not a constraint but a catalyst for becoming more fully human.

Priests and consecrated men and women are called to live lives of deep communion and authentic relationships -- both within their communities and with those they serve in diverse ministries. Unlike married persons, whose primary contribution is directed toward their families and close circles, priests and religious are invited to extend their love and service to the entire world. Their contribution becomes most meaningful when it is directed toward those most in need, reflecting the universal compassion of Christ.

(The second and final part of this article will appear in the next issue)

Blurbs

A consistent person honours the body not as an object of control or vanity, but as a sacred instrument of life and service. Consistency thus reflects self-discipline, moderation, durability and harmony between physical vitality and inner peace.

Priests and consecrated men and women manifest true intelligence when they cultivate the openness to perceive the rich diversity of opinions, perspectives, and realities that surround them. This allows them to recognize that they are not the sole custodians of truth.