Critique: "Transformative Formation" - Towards an Incarnational and Holistic Growth

 

     

Introduction  

The module "Transformative Formation" presents a valuable focus on change and renewal at a personal level within human-Christian life. However, a critique from philosophical and theological perspectives reveals a potential pitfall in its conceptual framing, particularly concerning the prefixes "trans-" or "meta-". This critique argues for a paradigm shift: Christian formation is fundamentally incarnational and immanent, occurring from within the world, not as a trans-forming beyond it. True transformation is about becoming fully, authentically human within God's creation, acting as its renewing agents, not aspiring to egoistically escape it.

This critique on the Module on personal growth titled: Transformative Formation, argues that Christian formation is from within the world and not something 'trans' or 'meta'. Besides, the term transformation connotes a contra-change, as if, forming into another type of being. God's creative living and non-living things are much part of the world. If we are to trans-form (beyond the natural ‘form’) from the world, the 'light' needed for the world would be missing. God never wants us to be ‘transformed’ into extra-ordinary (extra-terrestrial) being, instead to be a better human being here on earth, in order to better the world and all that is within. Our better living is meant to transform the world culture from within. From an Indian perspective the formation of the person - physical, mental, emotional, psychological and spiritual- is a holistic growth towards a fuller being, man and woman.

 

1. Rejecting the "Trans-/Meta-" Implication

 

• Philosophical Critique (Immanence vs. Transcendence): The terms "transformative" and certainly "trans-" or "meta-" formation can subtly imply a movement away from or above the material, historical, and social reality of the world. This risks reintroducing a neo-Platonic or Gnostic dualism that Christianity, rooted in the doctrine of the Incarnation ("The Word became flesh" - John 1:14), fundamentally rejects. Creation, declared "good" by God (Gen 1), is not a prison to escape but the very arena of God's redemptive action. The word "formation" comes from Latin (formātiō) and ultimately Greek, tracing back to the verb "to form" and the noun "form". The word "formation" was borrowed into English from Old French "formacion". In essence, the word's etymology reveals its core meaning of shaping, creating, or giving form to something already existing. The core concept, therefore, is the act of giving form, to something either literally or metaphorically. The repeated version of the same root-verb – “to form” (noun: form) – is quite a tautology. Formation isn't about becoming otherworldly (transformative) but becoming more truly worldly (formative) in the sense of inhabiting creation as God intended.

 

• Theological Critique (Incarnation & Kingdom): God's decisive act was entering the world in Jesus Christ, not removing believers from it. Jesus prayed not that his followers "be taken out of the world," but that they be protected within it (John 17:15). The Kingdom of God is proclaimed as breaking into this world, renewing it from within (Matt 6:10). Formation, therefore, is about embodying the values and life of this Kingdom here and now, participating in God's ongoing work within creation. To seek a "trans-" formation is to misunderstand the mission – we are the "yeast" (Matt 13:33), essential within the dough of the world to bring about its leavening. Removing the yeast renders it ineffective.

 2. Transformation as Renewed Humanity within Creation

 

• The Goal: Normal and better Human Beings, Not Extra-ordinary: The critique rightly emphasizes that God's desire is not to transform us into alien beings disconnected from earthly reality, but into the fullness of humanity exemplified by Christ – the "New Adam" (1 Cor 15:45-49). This "better human being" is characterized by love, human Rights, justice, compassion, wisdom, unity, peace and holiness, lived out concretely within relationships, society, and the natural world. Formation is the process of shedding the distortions of sin (de-formation) to recover and flourish in our true, God-imaged humanity.

• Transforming Culture from Within: Authentic Christian formation equips individuals and communities to engage critically and constructively with the surrounding socio-cultural realities. It fosters discernment to reject what is dehumanizing while embracing and elevating what is good, true, and beautiful. This engagement is not from a position of detached superiority ("meta-"), but from deep immersion and participation ("from within"). The transformed believer acts as a catalyst for cultural renewal precisely because they remain fully part of the cultural matrix, embodying an alternative way of being human within it.

 

3. The Imperative for Holistic Formation

Integrating the Indian Perspective: The critique's call for a "holistic formation towards a fuller being" resonates profoundly with Indian philosophical and spiritual traditions, providing a crucial lens to enrich the module:

 

• Indian Holism (Pancha Kosha, Purusharthas): Indian thought (e.g., Vedanta, Yoga) emphasizes the integral nature of the human person. Models like the Pancha Kosha (five sheaths – Annamaya/Physical, Pranamaya/Vital, Manomaya/Mental, Vijnanamaya/Intellectual/Wisdom, and Anandamaya/Bliss/Spiritual) explicitly recognize that spiritual growth (moksha or ānanda) is inseparable from the healthy development and integration of the physical, energetic, mental, and intellectual dimensions. The Purusharthas (Dharma - ethics, Artha - material well-being, Kama - relational/emotional fulfillment, Moksha - liberation) similarly frame human flourishing as encompassing all aspects of life, not just the transcendent.

 

• Connecting to Formation: A truly ‘transformative Christian formation’ module must adopt this holistic vision:
• Physical: Honouring the body as God's temple (1 Cor 6:19-20), promoting health, stewardship, and embodied practices (prayer postures, disposition, service).
• Mental/Intellectual (Manomaya/Vijnanamaya): Cultivating wisdom, discernment, critical thinking, and engagement with Scripture, theology, science, and culture.
• Emotional/Psychological (Manomaya): Developing emotional intelligence, resilience, healing from wounds, fostering healthy relationships, managing desires (kama rightly ordered).
• Spiritual (Anandamaya): Deepening prayer, contemplation, sacramental life, experience of God's love, leading to inner freedom (ānanda) and compassionate action.

 

• Fuller Being, Man and Woman: This holistic approach acknowledges that men and women, in their God-given distinctiveness, reciprocity and equality, are called to this integrated growth. Formation nurtures the unique gifts and callings of each towards the fullness of their humanity within their specific contexts and relationships, contributing to the renewal of the world as a whole.

Recommendations for the Personal Growth Module

 

1. Reframe the Language: Shift emphasis from potentially dualistic "transformation" language to concepts like "Incarnational Formation," "Renewal within Creation," "Integral Discipleship," or "Holistic Human Growth." Ground all discussion firmly in the Incarnation and the "yeast" metaphor.
2. Explicitly Reject Dualism: Include a section critiquing world-escaping theologies (Gnosticism, excessive apocalyptic withdrawal) and affirming the goodness of creation and our embodied existence.
3. Centre Holistic Development: Structure the module around the integrated formation of the whole person (physical, mental, emotional, and spiritual), explicitly drawing on frameworks like the Pancha Kosha or Purusharthas as valuable cross-cultural insights that align with a biblical anthropology. Address gender specifically within this holistic context.
4. Emphasize Cultural Engagement: Focus on how formation equips believers to understand, critically engage, and positively influence their surrounding social cultures from a position of faithful presence within them.
5. Incorporate Embodied Practices: Include practical disciplines that integrate body, mind, and spirit (prayer, yoga, walks, mindful service, examen that includes emotional awareness, study that engages intellect and heart).

 

Conclusion

The "Transformative Formation" module holds potential but risks perpetuating a subtle spiritual dualism through its core terminology. True Christian formation is not a trans-forming as one out of the world but a profound renewal within it. It aims at the flourishing of our full humanity – physical, mental, emotional, psychological, and spiritual – as exemplified by Christ. By embracing a truly incarnational and holistic vision, deeply resonant with Indian perspectives on integrated human development, the module can more faithfully reflect the biblical mandate: to be the transformative "yeast" fully present within the "dough" of God's world, working towards its renewal and the glory of the Creator who dwells with us. Formation is for the sake of a fuller humanity here and now, participating in God's ongoing work of making all things new within creation.