Leisure and Christian Psychology

Much of our culture’s attitude to work is displayed in the way that we describe its absence.  In contemporary life, we think of Monday through Friday as a typical “work week” and tend to look forward to the “weekend” when we can have a “break” from work; even better than this are the intermittent “vacations” we are able to “take.”   But a careful look at these terms will indicate that they convey not a fullness, a presence, but rather simply a temporary cessation of “work.”  Our culture even justifies these “breaks” and “vacations” by recourse to productivity:  a rested worker is a happy worker, and therefore a more productive worker. 

Spiritual Theology & Christian Psychology

In the classical tradition of spiritual theology, which is itself an ancient form of Christian Psychology, three development stages have been identified as relates to the progress of a Christian in terms of his or her relationship with God. These three stages have traditionally been referred to as the purgative, illuminative, and unitive ways. As a Christian reaches deeper levels of sanctification (what the classical tradition often refers to as holiness), they advance through these stages, though most mystical writers readily admit that few persons advance to the unitive stage in this life. 

Around the Web-December 2011

The Washington Post discusses some recent changes with regard to the self-esteem movement. Promoting self-esteem, regardless of success, has met with some academic failings. Though confidence levels are often high, performances are not. As Christian psychologists, examining the construct of self-esteem from a biblical worldview may be a useful endeavor.

One of the distinctives of Christian psychology seems to gain wisdom by looking backward. We learn about psychology not only from modern conceptions of mental health, but also by considering biblical wisdom, church history, and Christian philosophy. Recently, the American Academy of Pediatrics released a statement based upon two decades of scientific research that has shown that children raised in toxic environments grow up with problems. Laurie Fendrich, writing for the Chronicle of Higher Education, identifies a common modernist bias. She writes, “No matter how obvious the observation, how eternal the topic, how great the works of literature that have tackled any given theme, or how insightful the philosophers who have studied a matter, the modern mind cannot fathom reaching a conclusion without relying on scientific studies.” We can learn from a variety of disciplines and traditions and should continue seeking to do so.  

Intro Letter-September 2011

Happy 2012.  We initially put this newsletter together during the Fall, but a number of circumstances delayed its release and for that, I apologize. One of those things that slowed us down was the 25^th annual world conference of The American Association of Christian Counselors, our parent organization.  I was privileged to attend the event and witness a number of great speakers.  I also had conversations with some of you and I am encouraged about the body of the Society for Christian Psychology.  The newsletter this is late in coming, but I do hope you are edified by the number of worthwhile articles again on a broad range of topics including: 9/11, the need for empirically supported treatments, an examination of mindfulness versus Spiritual Mindedness,  conscience, laughing, crying, and ways of being a sexual minority.  As always, I welcome questions from readers. 

Grace and Peace,

Jason Kanz PhD

Marshfield Clinic

Sexual Identity and the Christian College Campus

One of the things I enjoy most about directing the Institute for the Study of Sexual Identity (www.sexualidentityinstitute.org) at Regent University is the opportunity to conduct original research on the topic of sexual identity in ways that are particularly relevant to the Christian community. I tend to look at how topics are studied in the mainstream gay, lesbian, and bisexual research and consider the questions that might be asked on behalf of the Christian community. Because of the ways in which the broader culture and specific organizations have engaged the topic of homosexuality and sexual identity (and fostered a kind of “culture war” approach), it has been helpful to conduct research that speaks to some of the complexities in this area. One of those questions has to do with the experiences of sexual minorities on Christian university and college campuses. (I am using the phrase “sexual minority” to simply recognize that most people do not experience same-sex attraction or have a homosexual orientation; they are in the numeric minority. I am not making a political statement or suggesting anything associated with the civil rights movement.)

The Importance of Laughing and Crying for Mental & Spiritual Health

Mental and Spiritual Health

Jesus taught that the two greatest commandments are: “Love the Lord your God with all your heart and with all your soul and with all your mind,” and “Love your neighbor as yourself.”  He stated that all the Law and the Prophets hang on these two commandments (Matt. 22:37-40).  It could be argued that all mental and spiritual health does also.  With an understanding that love is wholehearted devotion to what is in the best interest of others, could a more incisive description of mental and spiritual health be given? Anyone who truly and maturely loves God, others, and oneself cannot, by definition, be significantly compromised by mental or spiritual malady.  Therefore, anything we can do to improve our mental and spiritual health will also contribute to our ability to love, and as we learn to love better, we become mentally and spiritually healthier. In this light, consider the poetic proverb, “There is a time for everything. . . a time to weep and a time to laugh.” [Eccles. 3:1, 4]

A Complicated Conscience-Friendly Counseling

In counseling many cases, if not all, involve making right and wrong decisions, discerning good and bad, and judging the moral appropriateness of thoughts, emotions and behaviors. Conscience is a faculty that works in service of this dimension according to one’s value framework.

The Oxford Dictionary defines conscience as "a moral sense of right and wrong especially as felt by a person and affecting behavior or an inner feeling as to the goodness or otherwise of one's behavior." Thus, there is the notion that the conscience both reflects upon and directs an individual’s choices and behavior. The traditional Christian view, based on Bible verses like Rom 2:14-15, is that all people know right and wrong because they have been given the conscience as faculty by God. The Apostle Paul particularly alludes to it when referring to those who now know the will of God for governing their lives. Jerome suggested that the conscience is “a spark of the divine mind” (Kirk, 1927, p. 379) and Calvin associated it with an awareness of God’s existence, sensus divinitas, within all people (Zachmann, 1993,p. 102). Thus, conscience significantly displays God’s image in human beings.