Starting July1 I will be teaching an on-line course, Healing Trauma in International Settings. Here’s the introductory video for students to watch during week one that tells what I plan to have them do during the course. Don’t worry, most of the course ISN’T watching me talk. You can see the full syllabus here.
On apology, again
Will Harold Camping apologize for his antics? What would you like him to say if he did?
One of the hardest things for us to do is to make a clear, direct, no-blinking apology when we have erred. Consider how many times you’ve heard such an apology, especially if the error was intentional (e.g., lying, deception, stealing, and other trust-breaking activities). Mistakes (the real ones) are quite easy to apologize for. For example, I broke the arm of one of my son’s friend by accident. I felt terrible and apologized many times over. I made no excuses for it.
Funny thing: the more guilt we actually own for an error, the less likely we will be willing to own it. We’ve all heard and even made some of these “apologies.” Mistakes were made, I did but you did worse, I’m sorry IF I might have hurt you, I was tired…
So, here’s the apology I’d like Camping to make:
I was wrong to try to guess the date of the return of Christ because the Bible clearly states that “no man knoweth the day or the hour.” Not only did I choose to ignore that verse but I also abandoned the plain teaching of Scripture and the common interpretations of passages down through the ages. Instead, I sought to convince people that I was someone smarter than everyone else. It is not surprising I rejected the good teachings of others since, in my arrogance, I left the church back in the 80s. While some might not know the teaching of the bible, I do. Failing to submit myself to a local community is forbidden by the Scriptures. A teacher is held to a higher standard and so I am responsible for encouraging foolish decisions of others who sit under me. I also apologize for encouraging cynicism and disbelief in the Bible all because I taught that there is a secret code in the Bible. In light of God’s mercy to me I ask for your forgiveness. As a sign of my repentance I promise to cease preaching and teaching. I promise to submit myself to those who can disciple me. Further, I will sell my assets and search to pay back all those who listened to me and spent their hard-earned monies to support my delusions.
Likely, however, he will do what most of us do with our apologies: excuse, blameshift, try to use other lies to make ourselves seem like truth-tellers or victims, etc.
Interested in reading other posts on the art and act of apology? See my first one here. You can also search the word “apology” in the search engine to the right of this post. There you will find several other posts on the topic, especially why it is so hard for us to apologize.
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Filed under Uncategorized
What caused sexual abuse of minors by Catholic priests?
Did you see the 152 page report published about the causes of sexual abuse of minors in the Catholic church? You can read a very short new story here which links to a pdf of the entire report. You don’t have to read the entire report since the first several pages serve as a summary of the entire report. The report is being rejected by most who have read it because the most prominent “cause” of the increase of child sexual abuse between the 1970s and 1985 is social and moral degradation. In the words of one radio host…”they’re blaming Woodstock? Really?”
What I want to read in the report is their comments on the culture of seminary training. Just what was going on in the lives of the seminary leaders? It may well be that seminary professors and leaders were explicitly and implicitly creating a culture of boundary violations, sexual abuse. It may well be that perpetrating priests were raised and brought up in the church and seminary under a leadership that encouraged such behavior (even if not outright).
Obviously, I’m not thinking that seminaries are only to blame. A culture of secrecy, a culture of protecting the system and ignoring the victim (or much worse), failure to assess priest candidates (both at initial entry and later), and failure to encourage real spiritual formation are just a few of the facets of this problem. But as a seminary professor, I do bear the responsibility of thematic problems of my graduating students. If one student is a bad apple, I’m not responsible. However, if my graduates begin to exemplify a particular theme (e.g., ethical violations, legalism, arrogance, etc.) then I may indeed be responsible for either (a) encouraging such behaviors, or (b) not identifying the problem behaviors/attitudes and not attempting to remediate the problem.
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Filed under Abuse, Christianity
Physiology of fear
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Had a conversation regarding fear and anxiety with someone yesterday. In light of that I am resurrecting a post I wrote from 2007 (with a few edits) regarding the physiology of fear. We often view fear as only a spiritual or faith problem. But for those who want to know what is going on in their bodies when they experience fear, consider the following:
(Those interested in other posts on anxiety can search that and related terms in the search box at the upper right hand of this blog)
…
Am teaching on anxiety, panic, and OCD tonight. Definition of anxiety: Responding to ambiguous stimuli (life situations) by reading them in the worst or most dangerous possible light. The Scriptures teach us that fear and worry are not good things. Time and time again God tells his people not to be afraid. We see that God wants us to see life through a different set of eyes, much as Elisha wanted his servant to see the army of angels instead of their enemies (2 Kings 6). But given the numerous encouragements to not give in to fear, we must admit it is a common struggle for every human being. Some struggle more than others.
What is going on with those whose lives are filled with worry and fear? Are they less spiritual? More sinful? It is easy to say, “buck up” to folks who are anxious–and entirely unhelpful to most. Logical challenges to fear (e.g., really, what is the chance you will die in a plane crash today?) may help some in the moment, but usually don’t get to the root of the matter. Jesus encourages fearful people by pointing them to see life from 40,000 feet. He doesn’t deny risk and suffering but encourages folks to keep their eyes on him. And with Peter, he reaches out to grab him even when he does start looking at the waves.
But what of the physiology of anxiety? What do we know and how does the christian counselor make use of the data?
- Fear responses are quickly learned and seemingly etched into the amygdala. One bad experience of food poisoning from a turkey sandwich at Applebees means my stomach tenses a little when I see deli turkey, even without remembering the food poisoning. Imagine what happens if you suffer repeated assaults or worse! The earlier the person is exposed to deep fears, the more likely they suffer from hyperarousal and startle responses.
- Neurotransmitters are involved which means you act first and think later. There’s little conscious cognitive processes involved until after anxiety is under way. Fear inducing stimuli lead to immediate neurotransmitter changes that then divert blood from organs to muscles. Tension builds, shallower, less effective breathing begins. Carbon Dioxide levels decrease in the blood stream which in turns creates pain, numbness, and a sense of danger. And so the cycle continues. During and after, we make attributions and so enhance the connections of the feared stimuli and our flight response. The higher the perception of pain, the greater fear/flight response. Despite medical advances, most of our medications either shut down the feed-back loop (beta blockers, anti-anxiety meds like xanax) or attempt to increase the available neurotransmitter serotonin associated with positive outlook.
- OCD, in particular, has some probable links to early exposure to viruses such as Strep and Flu. There is a higher incidence of OCD in people born during winter months and who live in colder climates. The link is not clear.
- PTSD patients have higher right hemisphere brain activity (than do non-PTSD individuals) when exposed to anxiety provoking stimuli. Further, it appears that trauma patients have greater difficulty coming back to “center” after a trigger. Likely the hypothalamus and other brain structures are overactive in the stress response and do not “cool” down quickly.
That’s just a few things we think we know about the physiology of fear. Now, what do we do with fear from a spiritual standpoint?
- Worship. Worship/meditation on other things takes our attention away from the fear stimulus. It forms habits and relationships as we repeat what we want to believe until we actually own it and believe it on its own merits.
- Fight. We do challenge our thinking as soon as we can. Yes, the fight/flight chemicals are coursing through our veins but we challenge just the same so we can break some of the connections and the ways we reinforce our fears. One other way we fight may seem a bit odd. We admit there are real things that are scary and overwhelming out there. We do not try to deny the reality of suffering (past or future) but admit it over and over. It is scary to die. I was assaulted in that alley. I am in pain and more may be coming. But, God is with me and it is good to call on him and ask him tough questions about his protection of me.
- Stay Present. Being present in the moment is essential to avoiding living in the fear of the past or the future. Some fear is indeed in the present but most are not. When I am able to focus or describe the now, I am less likely to be imagining a future feared event. “Right now I am sitting at my desk and looking at a picture of my children and enjoying the smiles on their faces. Right now I am getting ready for bed and working on a sudoku puzzle and noticing that I am getting tired.”
- Work. Building habits where I do not allow myself to run from the feared situations (where appropriate!). Moving myself closer to some of the feared scenarios in a slow and consistent manner. No, this is not flooding (where you are dumped in the pit of snakes because you have a phobia of snakes…). Allow the work to take the time to reorient the deep recesses of the brain. Don’t expect or look for immediate change!
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What is the difference between a trial and a stressor?
Words matter. The words you use to describe an event really do shape how you will view it and how you will respond to it. For counselors, the words they use to conceptualize a client/case will shape how they see clients and how they will attempt to intervene. This is why I take considerable time in my Practicum class to practice case conceptualization.
Most beginning counselors are good at collecting information. But, for most, that data might well be a hopelessly knotted ball of twine. 
Where to start pulling? How do we make sense of the various pieces of data? And since data never comes to us uninterpreted, which “data” do we tend to gravitate to? Behaviors? Family history? Motivations? Biology? Environment? Client beliefs? But even more confusing are the words we use to describe these sectors of life–and the meaning they convey!
Stressor v. Trial?
Here’s how language influences case conceptualization. Your client experiences long-term family discord due to an adult child with schizophrenia. The family member routinely goes off medications and the police have to be called in order to transport him or her to the hospital after threatening self-harm. Your client comes to counseling to seek support for handling this difficult situation. As you can imagine, the client feels alone, worn down, and wondering how to keep going despite no sense that the situation will get better any time soon.
What do you imagine might be the impact of calling this family situation a trial? And how might you view it differently if you called it a stressor. Notice any differences? Benefits of each? Drawbacks of either? In your mind, are they equivalent? (See Eric Johnson’s brief discussion of these two words and their similarities/differences in regard to Christian psychology in his Foundations for Soul Care, p. 240)
Here is my thinking. Within Christian tradition, a “trial” signifies a difficult time or season but from a spiritual or divine perspective. It conveys a purpose–a testing or proofing of one’s faith. We tend to view trials (or desire to at least) from an eternal point of view, “testing of your faith produces perseverance…” (Jas 1:3). Notice that while “trial” does signify difficulty, the focus is largely on the purpose it serves.
On the other hand, a “stressor” is something that causes stress or distress in a person’s life. Notice that this word carries no sense of eternity, divine value or purpose. It merely describes a facet of life that is troubling a person’s life.
Imagine with me a counselor who uses “trial” to describe the distress in the life of the client mentioned above. How do you expect that might shape the counselor’s view of the situation and thus response sets to that client? Would our counselor be more likely to view the trial as something to endure, more likely to engage in spiritual conversations so as to find comfort and peace in the middle of the storm? Would their conversations tend toward the hope of heaven? Is it possible that using the language of trials might cause a counselor to ignore the real-time experience of distress?
Now imagine the counselor who uses “stressor” to describe the same distress. Would this counselor be more likely to discuss in detail the physical, psychological impact of living with a mentally ill and unstable family member? Would this counselor then be more focused on finding ways to decrease the moment-by-moment stress levels? Is it possible that using the language of stressor might cause a counselor to ignore an eternal perspective?
Hopefully, you can see the value of both word meanings and the interventions described. It is possible to use the language of trials and focus in on the details of how that trial impacts the client. And it is possible to use the language of stressors and keep in mind an eternal perspective. Whatever language, the interventions off stress education and reduction and hope building are necessary interventions.
If you are a counselor or counseling student, observe the language you use to describe your clients and their lives. How does that language influence your view of them and the interventions you might use with them?
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God Behaving Badly – InterVarsity Press
David Lamb, a colleague, as just published a book with InterVarsity Press entitled, God Behaving Badly: Is the God of the Old Testament Angry, Sexist, and Racist? If you have found yourself asking or being asked this question, you might find this book a help. Dave doesn’t shirk from the questions that most find difficult to answer. Plus, the book is VERY easy to read. He interjects personal stories and funny media depictions of God in such a way as to illustrate his points (What do Bruce Almighty and Elijah have in common?) and does not use highly esoteric language found in some OT oriented books.
I believe you will be hooked right from his first question on page 1: “How does one reconcile the loving God of the Old Testament with the harsh God of the New Testament.” Don’t we usually ask this the other way around? You’ll see David has been thinking about these topics for some time.
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Filed under Biblical Reflection, Biblical Seminary, Uncategorized
Lithium in your water? Might it be beneficial?
Here’s an interesting finding. A research team compared the top ten lithium-enriched regions of Austria (areas with naturally occurring lithium in the water) to the top ten lithium depleted regions of the same country. Those regions with greater naturally occurring lithium levels had statistically fewer suicides than those regions that had low naturally occurring lithium. The research does not prove a causal link between suicide levels and lithium levels in the water. It could be that there are better treatments or facilities in those regions. But, it does give you pause.
Lithium is, you may recall, a salt which is used to treat affective disorders like bipolar disorder. For many years doctors considered it the gold standard treatment. Many still do even though compounds like Wellbutrin and some anti-psychotics are also used to treat bipolar disorder.
While NO ONE is considering prophylactic use of Lithium (like we do now with fluoride in the water), this research does beg the question: at what point would preventative Lithium be appropriate? In other words, how many lives would need to be saved to make it something that we would want to give to everyone? Or, should we only give it to those who are deemed at-risk?
Assume for a moment that the cause for the lower suicide rate is the presence of Lithium in the water. Further assume that the research data is accurate in finding that the suicide rate in the Lithium enriched areas is 11:100,000 while the suicide rate in the depleted area is 16:100,000. I doubt that anyone would promote public distribution in order to save 5:100,000 but I do wonder what the number would need to be before anyone would recommend blanket addition to the water supply.
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Filed under Psychiatric Medications, Psychology
Ascertaining adult victim culpability
In a recent training on the topic of pastoral sexual misconduct, I was asked a question about the culpability of an adult victim. The question went something like this:
I know that a pastor who engages in sexual activity with a parishioner carries the bulk of responsibility for the immoral conduct. But doesn’t the woman that he had an affair with have some responsibility as well? Isn’t she culpable for something?
It is a question I have been asked many times–and a very good one. It is good because it causes us to think through how to respond to such individuals caught in a tragic situation. It is also good because it causes us to examine our own beliefs and impressions about justice.
Now, let me give you all some context on that question I received. This kind of question usually arises when discussing how we think about sex between a pastor and an adult parishioner that appears to be consensual. It usually is asked after I have made the case that the ONLY proper term for sex between someone with authority (legal, spiritual, work, etc.) and someone who is under authority is…sexual abuse. In this case, it is pastoral sexual abuse. Consequently, we ought NOT use the word affair to describe the relationship. The reaction behind the question about culpability has to do, I think, with the perception of choice, freedom to say no, signs of pursuit of a sexual relationship, etc. It doesn’t seem fair or just to let the person (woman in this example) off the hook.
The world recognizes that sex between teacher and student, pastor and parishioner, prison guard and prisoner, adult and child are wrong. Sex in these “forbidden zones” is abuse. But of course some power differentials don’t seem so large as others. We get that a prisoner has little choice to say no to a prison guard. But what about a friendly pastor and a lonely woman who enjoy each other’s personalities and then end up engaging in an affair? Is it really abuse? Is it abuse if she sought the relationship or sought to continue it after the first line crossing?
Here’s how I tend to try to respond. Stick with me as the matter is complex.
1. No matter what efforts the woman makes, the pastor is ultimately responsible to protect the integrity of the relationship. Thus, the pastor bears all the culpability for crossing the line.
2. The woman may bear some culpability for decisions and choices that set her up for this relationship. Maybe she fantasized about being loved, maybe she have desired power and found that sex is the ultimate power move. But just as likely she may have VERY LITTLE culpability. I’ll explain why next. But even if she does bear some…here’s a question I want you to pause on:
Why do we jump to this question right away? What drives us to want to settle questions of responsibility? What do we fear will happen if we treat her as a victim right now and leave culpability questions for a later time?
3. Not only does the pastor bear the blame for the sexual relationship, the pastor is likely to have used any number of techniques (in a knowing way or a self-deceived way). What are most pastors good at? Words. Words with emotion. Setting a tone. A pastor is usually quite gifted in convincing others that what they think, say, feel is right. Thus, their words shape, manipulate, coerce, groom the other into being open to a sexual relationship.
4. How do most cases of pastoral sex with adult parishioners begin? In the pastoral counseling office. A needy person feels desirous of pastoral care, seeks out the pastor and within that context, the pastor begins shaping the relationship which leads to sex. Now, it is possible that the parishioner is also a leader in the church, either paid or volunteer. Would such a person have greater culpability. Likely. But again, I could not answer this question until after evaluating the techniques of deception used by the pastor.
Conclusion? Culpability lies so heavily with the person in power–the pastor–that victim culpability cannot be ascertained until (a) the pastor’s techniques of deception are better understood, (b) the victim has received help for the damage done to him/her by the pastor, and (c) opportunity for spiritual healing is present. Finally, this set of values I have laid out here do not require that we treat the pastor harshly. We also want to help the pastor understand what brought him/her to this point in life. And yet, we do not need to spend much time, at first, trying to determine guilt.
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Thinking about Licensure in PA?
If so, come to Biblical to meet with other interested parties on June 11, 2011. If you are working on your masters degree or already have one and want to talk through the process for becoming a LPC in PA you might benefit from talking with those who have recently gone through the process. The following link will give you more information on the lunchtime seminar and contact information to RSVP should be interested in attending.
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Filed under christian counseling, counseling, counseling science, Uncategorized
Guest post/article on www.christianpsych.org
For those interested in Christian psychology and its future, you can read a short essay I wrote on the topic here
Check out the site for other interesting blog entries. It shows the diversity of ideas and interests in the field.
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Filed under christian counseling, christian psychology, Christianity, Psychology
Musings on Faith and Psychology 