Attachment and Spiritual Maturity 29
theological sense of estrangement. Finally, the attachment and spiritual integration
research of Kirkpatrick ( 1994), Rizzuto (1979), and Noller (1992) is explored.
Anderson (1997) suggests a model similar to Erikson's (1950) stages of the
developing social structure. His model of spirituality begins with the awakening of one's
created capacity for relationship. This awakening takes place through bonding which
creates social cohesion. The sense of belonging that issues from the social cohesion
empowers personal differentiation and the birth of self identity. Psycho/sexual
integration then follows bringing together one's connectedness to others and one's sense of
self to form an affective wholeness. This affective wholeness lays the foundation for spiritual maturity.
Anderson's schematic diagram shows that the self ofthe person, a (social,
personal, sexual, psychical, and spiritual), is contained in both physical and mental
aspects (see Figure I). The physical and mental aspects influence each of the five parts of
the self. The social aspect of the self is foundational to the other four. The created
orientation to God and others which is the spiritual core of the person is moving through
all aspects of the self.
This model suggests that the roots of spirituality are found in relational
attachments when social cohesion is established. Social cohesion is the basis for personal
differentiation and psycho/sexual integration. Deficiencies in any one of these aspects
results in a lack of spiritual maturity.
Toe epigenetic relation in this model means that spiritual immaturity may reflect inadequate development of psycho-sexual integration, personal differentiation, or even foundational social cohesion. Spiritual fonnation, thus begins with a sense of belonging issuing out of social cohesion (Anderson, 1997, p. 2).
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