By Michael Strating, PhD
| In the previous two blog posts, we considered what emotion regulation looks like in the context of spiritual contentment. Now that we have considered the question of what spiritual contentment looks like, the next question to consider is how do we become more grounded in an awareness of God’s character and presence in our lives? What are some practical ways that we can facilitate spiritual contentment in ourselves and our clients? This question may be far more complicated than it might initially appear considering what was said earlier about spiritual formation being something that we are incapable of accomplishing in our own strength. It is important to keep in mind that what follows is not intended to be some “three step intervention to promote spiritual contentment” or some other version of self-help. Rather, the following is meant to be engaged in with a spirit of “active receptivity” – we do not engage in spiritual practices to generate spiritual growth in ourselves or our clients, but to prepare ourselves to receive the transformative presence and work of the Holy Spirit in our lives. Afterall, for Christians, the Who (i.e., God) will always be more important than the What or the How (i.e., techniques or interventions). [1] With this in mind, in my own practice, I tend to scaffold emotion regulation skills sequentially, in order from the relatively simple to complex. I typically begin by introducing Abdominal Breathing exercises for physiological and emotional down-regulation. Next, we work on developing basic Mindfulness skills to help clients a) become more aware of their inner experiences, such as thoughts, images, emotions, and physical sensations and b) shift their attention flexibly between their inner experiences, an awareness of their bodies, and five senses experiencing of their environment. [2] These skills provide a helpful starting point for introducing Christian meditative practices. However, if we stop here, we need to acknowledge that a major limitation of these practices is that we are left either looking inwardly to ourselves or we are left emptying ourselves and letting go of our distress to some impersonal universe “out there.” Rather than merely shifting our focus “inward” and “outward,” the Christian tradition has emphasized the importance of also looking “upward” to God, being filled with the things of God so as to put off our old self and put on our new self (Eph. 4:22-24). One of the simplest ways to reorient ourselves “upward” is through the Jesus Prayer. There are variations of the Jesus Prayer, but it essentially involves silently reciting the words “Lord Jesus Christ” while inhaling slowly, followed by the words “have mercy on me” while exhaling slowly, repeating this process for several minutes. Although it is a simple prayer, the effects are qualitatively much different than secular breathing or mindfulness techniques; the effects are more profound and deeper because this prayer grounds me in the Lord, rather than merely my self or my environment. The best way to reorient ourselves “upward” is by contemplating God and the things of God through meditation on His Word in the Scriptures. One practice I have found helpful for this is Lectio Divina, which is a form of devotional reading. Often we can find ourselves reading the Bible in an intellectualized manner, like reading a textbook or owner’s manual, seeking facts and information about God or ourselves, rather than reading the Bible devotionally, like reading a love letter that God has written to His adopted children, collectively and individually. [3] Never forgetting that God is infinitely holy, He nevertheless reveals Himself and invites His children to draw near to Himself. Lectio divina is one way we can draw near to God through a devotional reading of the Bible. Clients often come to therapy with a partial, distorted, and/or limited understanding of who God is, who I am in relation to God, or how God might be personally involved in my life and circumstances. This is a key component of case formulation and treatment planning. For lectio divina, the goal is to meditate on Bible passages that the client needs to hear and understand more deeply, while being careful not to over-correct or present an unbalanced or distorted understanding of God based on the client’s felt needs. [4] We must always have an awareness of what theologians refer to as Divine Simplicity; that God is a single and simple spiritual being (Belgic Confession, 1561, Article 1) who is not made up of a variety of attributes or components, but He is one, unchangeable, self-existent being. He does not consist of love, goodness, mercy, wisdom, and justice – He is love, goodness, mercy, wisdom, and justice. For example, a client with a legalistic view of God needs to internalize God’s grace without neglecting justice and a client with an overly permissive view of God needs to internalize God’s justice without neglecting mercy. Indeed, when we see God stand up against wrongdoing, defending the abused and mistreated, we see His justice and mercy working in unity. In lectio divina, the aim is to select a short Bible passage of approximately 3-8 verses that can be read four times slowly, each time with a pause afterward for silent reflection or prayer. Early in therapy, I often begin with passages that demonstrate God’s compassion, such as Jesus’ invitation to “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matt. 11:28-30). Later in therapy, we can select passages that fit more closely with the client’s particular situation and changing circumstances. The following is a lectio divina script that I have adapted from Ruth Haley Barton’s Spiritual Disciplines Handbook (2006) and Dallas Willard’s Hearing God (2012): SILENCIO (preparation): Take a moment to come fully into the present. With your eyes closed, breathe out slowly, let your body relax, and allow yourself to become consciously aware of God’s presence with you. Ask God to give you an openness to hear whatever the Spirit wishes to bring to you today. LECTIO (read): As we read, listen for a word or phrase that strikes you or catches your attention. Do not choose this yourself – let the Spirit bring it to you. Allow a moment of silence, repeating that word or phrase softly to yourself, pondering it and savoring it as though pondering the words of a loved one. This is the word that is meant for you. Be content to listen simply and openly, without judging or analyzing. Welcome it with meekness and see what happens. [Bible text] MEDITATIO (reflect): Reading the passage again, listen for the way this passage connects with your life. Ask, What is it in my life right now that needs to hear this word? Allow several moments of silence to explore any thoughts, images, or feelings that come up. What do I need to know or be or do?[If the passage is a story, perhaps ask yourself, Where am I in this scene? What do I hear as I imagine myself in the story or hear these words addressed specifically to me? How do the dynamics of this story connect with my own life experience?] [Bible text] ORATIO (respond): Read the passage again, listening for your own deepest and truest response to what you think the Spirit may have said to you or what came to you. Pray whatever you need to pray. You might thank God for something or ask God for something. In silence, allow your prayer to flow spontaneously from your heart as fully and as truly as you can, pouring out your heart in complete honesty. [Bible text] CONTEMPLATIO (rest): In this final reading you are invited to simply wait on and rest in God. You might consider, How did God seem in the passage? What about God makes you marvel or at least want to be with Him? Sit in the companionship of God, simply being with Him like the weaned child who leans against its mother (Psalm 131:2). [Bible text] INCARNATIO (resolve): As you emerge from this place of personal encounter with God to life in the company of others, resolve to carry this word with you and to live it out in the context of daily life and activity. As we draw this blog series to a close, when you encounter trials and adversities of various kinds, I encourage you to look beyond yourself and your circumstances, drawing near to the Lord, our refuge and strength (Ps. 46), that you may experienced the peace of God, which surpasses all understanding (Phil.4:4-13). I pray that this may be only one of many means of grace through which God reveals Himself to you, that we may all come to know and love the Lord and our neighbour more deeply, that the Father’s will may be done, by the redeeming blood of the Son and the power of the Holy Spirit, for the glory of God and the good of His people. _________________ [1] Again, with thanks to Kyle Strobel for these insights and emphases. [2] There are many mindfulness exercises that are available, but a favourite of mine, which I borrow from Acceptance and Commitment Therapy, is a variation of Dr. Russ Harris’ Dropping Anchor exercise.[ 3] I am not suggesting that we should read the Bible in a subjective, sentimental, or anti-intellectual manner. Rather, following Jonathan Edwards’ description of the Religious Affections, it is a way of reading Scripture that is both cognitively- and emotionally-engaged, such that it moves us action. We should engage Scripture with our entire being, as when Jesus commands us to love God and our neighbours with all our heart, soul, mind, and strength (Mark 12:30-31). [4] Ed Welch has made a compelling case warning about the problems associated with felt psychological needs in a 1994 article in the Journal of Biblical Counseling titled, Who Are We? Needs, Longings, and the Image of God in Man. One day I would like to offer a more nuanced response to this article, but there is wisdom in attending to the critiques and concerns that Welch presents in this article. |
Dr. Strating completed his Ph.D. in Clinical Psychology at the University of Windsor as well as his residency with the London Clinical Psychology Residency Consortium. His areas of focus include working with relationship concerns, difficulties managing or engaging with emotion, anxiety, panic, anger, grief, depression, self-criticism, perfectionism, trauma, and OCD. He is also experienced in research as well as teaching and supervising therapist trainees.
He is an Assistant Professor of Psychology at Redeemer University and a practicing Clinical Psychologist at Dr. Jared French and Associates.
