Leaving Development Behind & Beginning Our Pilgrimage – Brett Webb-Mitchell

Introduction

Brett Webb‑Mitchell challenges conventional psychological paradigms of “development” and instead offers the metaphor of Christian pilgrimage as a richer framework for soul formation. Drawing from biblical narrative, spiritual tradition, and embodied practice; he contends that normative developmental theories which are often cognitive, secular, and stage-based, fail to account for the communal, spiritual, and embodied realities of faith growth. From a spiritual-counseling perspective, the strengths of his pilgrimage model, while noting tensions and clarifications, resemble therapeutic integration needs common in pastoral ministry.

Agreement: Pilgrimage as a Theological and Embodied Paradigm

Webb‑Mitchell critiques developmental models like Piaget that relegate spiritual formation to the sidelines, seeing humans as cognitive agents rather than embodied, Spirit-filled pilgrims created in God’s image. Embodiment is crucial as pilgrimage involves body, mind, and spirit engaging together. Webb‑Mitchell’s experience at Chimayó, where 120 miles of pilgrimage in community shaped him spiritually, illustrates this synergy. Embodied ministry resonates in pastoral care: prayer, fasting, confession, and communal worship involve physical posture, presence, and practice. Psychology’s cognitive frames can sometimes neglect this holistic posture.

Agreement: Communal and Communicative Formation

Rather than individual progression, pilgrimage is communal formation. Webb‑Mitchell emphasizes this principle through immersive learning: walking corporately, sharing meals, praying together, and encountering the “holy other” along the route, all taught through presence, not abstract theory. Psychology often individualizes struggle. Webb‑Mitchell’s model reminds us that healing happens in us, not only I. I am convinced that congregational soul care must reflect this communal pilgrimage: care is not only one-on-one counseling but community-wide practices of lament, celebration, and mutual accountability.

Concern: Practical Integration in Pastoral Care

Though pilgrimage as essential for ministerial formation, there are practical challenges. While psychological models may be limited theologically, they often support early diagnosis and critical intervention, especially when spiritual metaphors risk misunderstanding rooted psychological needs. For example, someone with unprocessed childhood trauma may misinterpret spiritual “pilgrimage” as their burden to bear, suffering longer without time-limited therapeutic goals. Here, the pilgrimage model may unintentionally romanticize suffering without offering tools validated by psychological science. I propose a pastoral integration that holds the pilgrimage metaphor theologically while also utilizing helpful developmental insights to guide referrals, psych education, and pastoral empathy.

Disagreement: Developmental Models Are Not Entirely Discarnate

Webb‑Mitchell contends that developmental theories neglect body, spirit, and community. While true in some cases, contemporary developmental models, especially in relational psychology and attachment theory, explore how early relationships shape embodied emotional responses and lifelong patterns. They address body‑mind‑spirit interconnections and hold pastoral value when interpreted through a theological lens. Rejecting all developmental theory risks ‘throwing the baby out with the bathwater’. Instead, counselors can educate themselves on attachment styles, trauma-informed care, and neurobiology to better interpret pilgrimage experiences. This awareness empowers deeper empathy and discernment while remaining faithful to Christ.

Pilgrimage as Formation, Integration as Practice

Theological Foundation as a pilgrimage frames our life as ongoing following (“imago Christi”), not linear behavioral progression. Communal Practices will emphasis spiritual disciplines, embodied worship, confession circles, and provide instigation of accountability. Informed Care brings awareness of developmental models, trauma responses, and attachment informing pastoral discernment, referral to professionals, or structured ministry integration (e.g., trauma-informed prayer groups). This integrative model honors Webb‑Mitchell’s robust theological critique, while affirming the place of informed psychological insight for compassionate pastoral praxis.

Conclusion

Brett Webb‑Mitchell invites a crucial shift from modern psychological development models toward a biblically rooted, embodied, communal pilgrimage. His critique shines valuable light on the limitations of stage‑based models and recovers a theology of formation anchored in lived pilgrimage. I agree with his emphasis on embodied and communal faith journeys, but I disagree with his dismissal of developmental theory outright. Rather than abandoning developmental insights, they can be repurposed, grounded in Scripture. The Theology of pilgrimage-anchored formation, can be enriched, but not replaced, by psychology-informed care. Our souls grow on the road, in community, through embodied rhythms, while also receiving God’s grace through wisdom gleaned from the created means God has given, including clinical insight, when held under the authority of Christ and Scripture.

Ze Selassie

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