Page 73 - EMCAPP-Journal No. 7

Foundational Discussions in Christian Psychology

Kelvin E. Mutter

Mindfulness or

The Peace of Christ

Kelvin Mutter
has a Doctor
Abstract of Theology in
The mainstream counselling community has Practical Theo-
embraced both Mindfulness-Based Stress Re- logy from the
duction (MBSR) as well as other therapeutic University of
approaches that incorporate mindfulness as South Africa
empirically supported interventions. One con- (2006) as well as MTS and MTh degrees
sequence of this reality is that many practitio- in Pastoral Counselling from Waterloo Lu-
ners assume that these are appropriate interven- theran Seminary. Kelvin is currently Asso-
tions for use with all clients. Indeed, reflections ciate Professor of Counselling and Spiritual
on clinical fit are generally missing from most Care at McMaster Divinity College in Ha-
discussions of mindfulness-based interventi- milton, ON. Kelvin has been counselling for
ons. A second consequence of this reality is that over 20 years and has written a number of
the claim to empirical validity means that mind- articles that explore the intersection of faith
fulness-based interventions occupy a privileged and practice.
position within the therapeutic community. As Correspondence concerning this article
a result it is often assumed that good therapists should be addressed to Kelvin F. Mutter,
employ mindfulness as a treatment intervention McMaster Divinity College, McMaster Uni-
and that it is appropriate to use with all clients. versity, 1280 Main Street West, Hamilton,
This article utilizes the Wesleyan Quadrilateral Ontario, L8S 4K1.
to examine the religio-cultural fit of employing mutterk@mcmaster.ca
MBSR with clients who are devout Christians.

Keywords: Christian spirituality, integration of
psychology and theology, mindfulness, Mind- Irving & Amar, 2012) very little has been writ-
fulness-Based Stress Reduction ten about whether the use of mindfulness tech-
niques is a religio-cultural fit for religious cli-
Mindfulness or the Peace of Christ ents. Instead, there is a tendency to address the
Although the wide-spread use of mindfulness question of religio-cultural fit by highlighting
techniques in clinical settings is often credited ways to employ mindfulness-based interventi-
to the publication of Full Catastrophe Living ons that are sensitive to the beliefs, values and
(1990), some pastoral counsellors have used practices of the client (Hathaway & Tan, 2009;
techniques such as rhythmic breathing, mu- Meléndez, Cortés & Amaro, 2012; Symington
scle relaxation, and visualization since at least & Symington, 2012). One thing that is missing
the early 20th century (Holifield, 1983, p. 205; from these discussions about religiously sensi-
James, 1977, p.125). What makes the present si- tive applications of mindfulness is a rigorous
tuation different is an extensive body of research theological appraisal of the possible therapeutic
supporting the use of these practices and a wi- fit when using mindfulness interventions with
despread acceptance by the counselling profes- religious clients. This article seeks to address
sions of what are essentially spiritual practices. this gap through the use of the Wesleyan Qua-
It is noted that whereas there is an acknow- drilateral to explore the religio-cultural fit of
ledgement of the limitations and potential nega- employing MBSR with clients who are devout
tive impact of mindfulness-based interventions Christians.
when clients present with certain mental health
conditions such as active psychosis (Dobkin,
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