Stage-Structural Approach to Religious Development

Most theorists describing religious development using a structural approach assume that all humans are alike. From this perspective, a single theory of human development applies to all. This assumption does not deny that individual differences exist. However, as will be shown, the assumption of basic likeness is supported empirically.

A child's thoughts and feelings, ways of acting in the world and seeing it differ from the corresponding [Page 432]state of affairs for an adolescent and even more so for an adult. However, this development of one's religiosity and spirituality is not like reaching a destination by driving a car on an even road. It is more like climbing a mountain hidden in fog on a narrow path, sometimes needing to backtrack, sometimes needing to rest, sometimes needing to find anew an ascending trail.

Given the difficulties of the ascent, it is best to do the “climbing” as a member of a team, that is, to pursue religious development as a member of a religious community. If circumstances do not permit this, it is still helpful to share one's experience with other religious seekers: for instance, to discuss the last advance, to bring out what was different from previous experiences, and to inquire about what to expect and observe on the next leg “up.”

In Eastern spirituality, development is presented metaphorically by a series of ox-herding pictures. In the ox-herding pictures, the ox stands for an initial aim of religious or spiritual development. The developmental sequence is presented as (1) seeking the ox; (2) finding the tracks; (3) finding the ox; (4) catching the ox; (5) taming the ox; (6) riding the ox home; (7) forgetting the ox and being alone again; (8) forgetting both ox and one's self; (9) returning to the source; and (10) entering the marketplace with helping hands.

Jews (and others) can take the cue for a possible next step in their religious development from Job, who recognizes and confesses after much suffering: “I know that you [the Lord] can do all things and that no purpose of yours can be thwarted. ‘Who is this that hides counsel without knowledge?’ [asked God, Job 38:2]. Therefore, I have uttered what I did not understand, things too wonderful for me, which I did not know. ‘Hear, I will speak; I will question you, and you declare to me’ [said God, Job 38:3]. I heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (Job 42:2–6, NRSV).

Christians (and others) may follow the lead of the apostle Paul: “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to my childish ways” (1 Corinthians, 13:11, NRSV). Again, not only for Christians, the life of Jesus may serve as an exemplar. When the hungry Jesus was tempted by the devil in succession about food, power, riches, and glory (Matt. 4:3–10; Luke 4:3–12), he explained why each time he declined the devil's invitation. In the “dark night” in Gethsemane (Matt. 26:36–46, Mark 14:32–42, Luke 22:39–46) Jesus struggled to accept God's will, which involved his painful death on the cross, but finally did so. Mohammed plays a similar role in the development of Islamic spirituality (as noted in the Qur'an, surahs Al-Ahzab 33:21 or Al-Qalam 68:4).

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