The Interplay between a Christian World-View and Modern Psychology and Neurology
We had the great pleasure last night of attending the birthday party for one of our neighbours. The whole evening was a lot of fun, but particularly because of my dinner conversation partner, a man named Peter Burow. Peter is director of a business called “NeuroPower” and the author of a book with the same name. Peter’s work (and obvious passion) in the integration of modern discoveries about psychology and the associated neuro-physiology into a model which allows leaders to understand themselves, their style, how they interact with others and how to progress in that field. His model operates under a number of basic maxims,
Maxim #1 – Know Your Six Intelligence Centres and When and How to Use Them. Maxim #1 explores the development of the six neurobiological functional systems or building blocks of personality.
Maxim #2 – Know How to Manage Your Emotional Reactivity. Maxim #2 explores the psychopathology of the nine Neuro-Limbic types. These Types provide us with our emotional fuel and are critical to our sense of motivation and engagement. Read more about Emotional Reactivity in the Core Beliefs book >>.
Maxim #3 – Know Your Genius (Strength) and When and How to Use It. Maxim #3 explores each of the Neuro-Rational Types in detail, including their area of mastery, wealth habits, individual processes of integration and disintegration and journey through the levels of consciousness
Maxim #4 – Know How to Hardwire Character into Your Leadership Style. Maxim #4 takes an in-depth look at the next stage of integration which results in the manifestation of the four NeuroPower Leaders. It describes how NeuroPower Leaders use their neocortex to convert internal tension, both theirs and others, into nobility.
I find this sort of stuff fascinating. I have done ever since beginning to explore basic psychology at theological college as part of our pastoral training and so I’m naturally looking forward to reading Peter’s book.
Having been in ministry for quite a few years I’ve really benefited from using the cognitive behaviour models underlying our Prepare-Enrich marriage preparation tool and other associate models. In addition at St Augustine’s we have the joy of having Jenny Brown as one of our members. Jenny is a highly-regarded clinical therapist specialising in a particular model called Bowen Family Systems Theory. Jenny is the author of a tremendous book “Growing Yourself Up: How to bring your best to all of life’s relationships
On top of this is my own experience of counselling and learning the direct relationship between my neural physiology and my mental health and activity. So, as just one classic example, the well-tested principle of taking a couple of deep breaths when you’re feeling stressed isn’t just to “calm yourself down” but allows your hypothalamus (the bit that, amongst other things, over-rides your gut emotional responses when properly engaged) to re-oxygenate and, indeed, just calm everything down. It’s basic physiology. I also learned about neuroplasticity and how you can “train” your brain to begin to respond in different ways. Your brain literally rewires itself if you consciously (or unconsciously) begin responding in the same way to repeated stimuli.
All of this is a longer way of saying that besides all the psycho-babble out there there are also some very solid behavioural theories that mesh up well with what know of the brains physiology and those of us who operate in a Christian thought-world ought to have some awareness of them.
Peter and Jenny are both, in their own ways, interested in exploring how the knowledge built up in these professions might inform and be informed by a Christian world-view - something which others may be nervous about but which I would suggest bears a far more generous response. The more we discover about the brain, just as in any other area of life, the more we ought to expect our discoveries to match up to the Bible’s own assessment of our lives and thinking. While the Scriptures are obviously not a psychology textbook, they do speak often of our emotions regard humans as complex creatures, in every sense of the word. The thought world of the Bible knows of internal conflict, a distinction between our mind and our emotions, and so on. The Christian minister (whether ordained or lay - all of us who seek to minister to others are ministers) cannot help but become involved in these things because that’s what it means when we deal with other people - we will be dealing with their thoughts and emotions.
So I’m a firm advocate for any attempt to integrate these two fields. What are your own thoughts on the subject?
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I bring something like this up every time a sermon or lesson touches on Jesus’ words about worry. “Does it make you live longer or improve your hairline?” The Lord himself reminds us of the complex interrelationships with which we exist as creatures in the image of the triune God.
[1] Posted by Timothy Fountain on 8-19-2012 at 06:30 AM · [top]
If you can get hold of the book “The Roots of Sorrow,” Winter does an *excellent* job of reviewing, critiquing and integrating the various theories about depression and the way the mind works into a Christian worldview. He’s an excellent writer, psychologist, and Christian—and is also well aware of the weaknesses and strengths of various theories.
As a Christian it’s wonderful to be able to both respect a lot of the work that’s been done in the past 100 and more years on the mind and the emotions, but also to see where flaws are in various systems and models.
In one way, we are far far better off in understanding the treatment of everything from schizophrenia to OCD to clinical depression. The extent of human suffering has been greatly lessened by both physicians and excellent reputable counselors, who in my opinion are “artists of the human mind.”
In another way, of course, we’ve gotten worse, what with all the diagnoses of “oppositional defiant disorder” out there, and the attribution of some kind of new “mental disorder” for simple character defects. : < (
[2] Posted by Sarah on 8-19-2012 at 08:29 AM · [top]
While my initial reaction is somewhat negative, since I trust the judgment of those posting in Stand Firm, I will check it out in more detail. I think my negative reaction is somewhat impacted by the current NPR pledge week and being treated to the “psychobabble” of Dr. Wayne Dyer on my local NPR TV station - interspersed with 50th anniversary Beach Boys concert video. I guess they figure that the baby boomer demographic is the one that pledges.
[3] Posted by Daniel on 8-19-2012 at 09:32 AM · [top]
Another resource is The Life Model books and materials started by Dr. Jim Wilder of Shepherd’s House in Van Nuys, Ca. Wonderful information. Answered many questions I have had and changed my parenting. The materials teach about the process of growth and the need for joy, which, Dr. Wilder says, is at its essence relational (Someone is glad to be with me.). This joy capacity is built one to one in our brains. Pretty fascinating stuff!
[4] Posted by Rosalind on 8-19-2012 at 02:01 PM · [top]
My bishop is pushing “Restoring Hope: Appreciative Strategies to Resolve Grief and Resentment,’ by DR Robert j Voyle, an Episcopal Priest, psychologist and church consultant. I have a background in so-called metaphysical Christianity (which really isn’t Christian) and so Voyle’s material was familiar to me as a repackaging and integration of neuro-linguistic programming and some metaphysical healing techiques. Useful and insghtful material but there is a pratical and theological danger in the priest becoming clinical psychologist. I am struck with the contrast with Eugene Peterson’s “Five Smooth Stones,’ who says the pastor’s role with respect to suffering is not to fix, minimize, excuse, or otherwise deal with it clinically but to engage the suffering. The insight of Peterson’s Biblical models is useful for distinguishing pastoring and clinical roles. I am 110 % okay with complementary approaches and about 60 % okay with integrative approaches, but both clinicians and pastors need be cautious.
[5] Posted by Don+ on 8-19-2012 at 02:51 PM · [top]
I am always leery of these theories. I inherited an autographed copy of “Beyond Anxiety: The Christian Answer to Fear, Frustration, Inhibition, Indecision, Lonliness, Despair” from my mother. This was written in 1953 by none other than the Rev. James A. Pike, and we all know where he wound up (link to Time article).
[6] Posted by Undergroundpewster on 8-19-2012 at 03:45 PM · [top]
http://www.eric.ed.gov/ERICWebPortal/search/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ371645&ERICExtSearch_SearchType_0=no&accno=EJ371645
Title: The Clergyperson as Counselor: An Inherent Conflict of Interest.
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Title: The Clergyperson as Counselor: An Inherent Conflict of Interest.
Authors: Miller, Homer M. L.; Atkinson, Donald R.
Descriptors: Clergy; Conflict of Interest; Counselors; Ethics
Source: Counseling and Values, v32 n2 p116-23 Jan 1988
Peer Reviewed: Yes
Publisher: N/A
Publication Date: 1988-00-00
Pages: N/A
Pub Types: Journal Articles; Opinion Papers
Abstract: Discusses the inherent conflict of interest when a clergyperson seeks to be an objective and therapeutic counselor to members of the very group on which he depends for both material benefits and volunteer help. Provides illustrations of this conflict of interest and then examines it in light of codes of ethics of several counseling organizations. (Author/ABL)
[7] Posted by The Plantagenets on 8-20-2012 at 02:24 AM · [top]
The Emmanuel Movement was a psychologically-based approach to religious healing introduced in 1906 as an outreach of the Emmanuel Church in Boston, Massachusetts. In practice, the religious element was de-emphasized and the primary modalities were individual and group therapy. Episcopal priests Elwood Worcester and Samuel McComb established a clinic at the church which lasted 23 years and offered both medical and psychological services. The primary long-term influence of the movement, however, was on the treatment of alcoholism.[1][2]
http://en.wikipedia.org/wiki/Emmanuel_Movement
[8] Posted by The Plantagenets on 8-20-2012 at 02:26 AM · [top]
TP [7] -
Could you help me understand the difference between a clergyman’s interest and that of a professional counselor who - I would think - depends even more on the group he serves?
[9] Posted by Rich Gabrielson on 8-21-2012 at 10:09 PM · [top]
Sure, Rich. That’s good question especially as it seems the link I provided doesn’t work from home without an institutional subscription to government publications.
So here’s a link to a similar article about conflicts between the pastoral and marriage counselor roles that should work: http://www.ccaa.net.au/documents/SettingLimitsInMarriageMarriageCounsellingForPastors.pdf
While clinical psychology has tremendous power and potential, integrating it responsibly with pastoral care is more complex and risky than it might appear on first glance. The difficulties are both educational—most priests don’t have time to pick up a Ph.D or M.D. on the side and structural—traditional psychotherapy radically curbs the counselor’s interests, values, needs, expression, etc. to make room for the client’s unconscious in a way that is incompatible, sometimes dangerously so, with many important ministerial jobs. For example, a battered women or rape victims can benefit from a basically anonymous counselor who helps them uncover and work through unconscious assumptions, fears, conflicts, anger, desires, etc. that they may project onto men. A priest’s totally legitimate goals like encouraging parishioners to volunteer and donate money can’t but interfere with this kind of delicate process.
That’s partly why the Church shouldn’t pick up much secular technique or practice unless it’s willing to accept the full legal liability for so doing and all the attendant licensing and transparency.
But, of course, Church and Science can complement each other to the betterment of all. They both have essential contributions to make, but they’re different. That’s why I agree with Don+‘s emphasis on complementary roles and note of caution in [5]. Modern psychology is generating increasingly powerful, rapidly evolving medical tools that can be easily mishandled in the wrong settings. No offense to Mr. Ould, but for instance, I wouldn’t want anyone telling me how to manage my “neuro-limbic type” without a pretty deep understanding of all the relevant research debates or a pretty thorough understanding of the limits of mind-brain reductionism. I certainly wouldn’t want that kind of advice coming from someone I volunteered alongside. And even if my priest were also a Nobel laureate brain scientist from the year 2500A.D, I would certainly wonder about his institutional interest in controlling and minimizing “emotional reactivity” if he started promoting the new strategic emotional intelligence.
If Jesus and John the Baptist were alive today going around calling corrupt priests “vipers,” I guarantee you revisionist bishops would start talking about imbalances in family systems theory or trot out Dr. Jonathan Haidt to talk about the “righteous mind” and make a plea for civility that subtly denigrates those angry at injustice as dysfunctional. In other words, the tools even when they’re correct can be abused and can easily distract from facts and key Biblical concepts like justice to emotions stripped of all context. But I digress.
What I would appreciate from the Church is a real examination of what modern neuroscience says about moral responsibility and how that does or does not jive with the Bible. Do sin as slavery and addiction overlap? Do sociopaths have free will or responsibility? Do we owe pathological narcissists the same kind of efforts at reconciliation that we owe the psychologically healthy?
[10] Posted by The Plantagenets on 8-23-2012 at 01:36 AM · [top]
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