Attachment and Spiritual Maturity 6
"You cannot have fellowship with the triune God who is fellowship without that fellowship spilling over to others in the same family" (Green & Stevens, 1994) p. 81).
The help that one person gives to facilitate another Christian's growth in
relationship to God is a more recently revived interest in spiritual maturity, specifically
Spiritual Direction. The person who gives this help is called a spiritual director. This
direction has been a source ofwisdom, and growth for thousands of people throughout
church history (Ekman, 1996). Two basic convictions are at the root of spiritual direction
(Jones, 1982). Fundamentally important is a relationship with God. It is believed that
other relationships are impoverished without that primary relationship. Secondly, our
relationships with God, with one another, and with the whole created order are
interrelated. Emphasis in any one of these areas at any time in life will effect all other
areas leading to spiritual maturity. Although not exhaustive, this brief review suggests that the process of becoming
spiritually mature is complex and diverse and can be explained by emphasizing behavior,
cognition, affect and relationship. Many Christians and traditions may have an affinity
toward one or several of these approaches or it could be argued that all approaches are
necessary. Each is a powerful attempt to find a way to move toward spiritual maturity.
The Roots of Spiritual Maturity
There are several reasons it is important to discover the roots of spiritual
maturity. First, seminaries are concerned with turning out mature Christian leaders.
They have long recognized that preparing and equipping men and women for leadership in
Christian ministry includes development in spiritual maturity. Traditionally, it was
thought that spiritual maturity would emerge as students read, believed, and obeyed the
Bible (Kangas, 1998). Therefore, much of seminary training focuses on intellectual
growth and practical application. Yet if the seminary is accountable to the church, it
demands more than the cognitive acquisition of theological insights and practical ministry
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