Page 74 - EMCAPP-Journal No. 7

Foundational Discussions in Christian Psychology

Mindfulness-Based Practice writings reveal a dynamic relationship between
An electronic search of PsychINFO yielded the four components of the quadrilateral, i.e.,
over 3000 peer-reviewed articles (1800 research scripture, reason, tradition, and experience
studies) for which “mindfulness” was listed as (Thorsen, 1990). The dynamic and multifacto-
a keyword and 217 peer-reviewed articles (163 rial nature of the Wesleyan quadrilateral com-
research studies) for which “Mindfulness Based mends it as a tool for reflecting theologically on
Stress Reduction” was listed as a keyword. Taken clinical practice. In light of the body of empiri-
as a whole, the literature argues for the use of cal research supporting this mode of therapeu-
mindfulness-based practices in the treatment of tic intervention as well as its experiential orien-
psychosocial concerns such as anxiety, depressi- tation, this discussion begins with a reflection
on and trauma as well as an adjunct in the treat- on experience.
ment of a variety of medical conditions (Goldin
& Gross, 2010; Hazlett-Stevens, H., 2012; Ma- Experience
tousek, Pruessner & Dobkin, 2011; Tacón, Mc- Wesley differentiated between experienti-
Comb, Caldera & Randolph, 2003; Zernicke et al (subjective) and experimental (empirical)
al., 2012). The key message from this research knowledge; the former being derived from per-
is that the use of meditation, mindfulness tech- sonal reflection on one’s personal life experi-
niques, etc. is clinically associated with positive ence, the latter consisting of knowledge based
mental health outcomes. on observable facts and phenomenon (Thorsen,
The roots of mindfulness practice are linked 1990). It is of interest to this study that Wesley
to Buddhism (Kabat-Zinn, 1990) where the was at one point attracted to and later became
concept of mindfulness (i.e., sati) conveys an disillusioned with approaches to the Christian
active mental state which results in a sense of life that advocate mystical experience mediated
awareness, attunement or acceptance (Gethin, through the use of contemplation and medi-
2011; Huxter, 2007). Within the counselling tation (Outler, 1964, pp. 46-47, 251-252). In
community, mindfulness has been defined as time Wesley came to believe that a true Chri-
a moment-to-moment awareness (Kabat-Zinn, stian encounter with God is an objective rather
1990) and “the process of keeping one’s mind than subjective experience that is confirmed by
in the present moment, while staying non- Scripture (Thorsen, 1990).
judgmentally detached from potentially de- For Wesley, the value of empirical knowledge
structive thoughts and feelings” (Symington & rested in its ability “to confirm scriptural truth
Symington, 2012, p. 71). The methods by which and enhance biblical interpretation” (Thorsen,
this state of mind is achieved in MBSR include 1990, p. 216). Wesley may, therefore, have wel-
the use of awareness of self and environment, comed research that demonstrates the positive
body scan, breathing techniques, meditation, experiential effects of using Christian spiritual
relaxation, visualization and yoga (Kabat-Zinn, practices such as meditation and prayer becau-
1990, 2001). Despite the fact that MBSR func- se they lend support to the scripture’s testimony
tions apart from the doctrinal context and mo- about experiencing the peace of God (Harris,
ral framework that informs Buddhist meditati- Schoneman, & Carrera, 2005; Knabb, 2012; cf.
on (Hickey, 2010; Huxter 2007), the history of Pss 42:5-6, 94:19; Isa 26:3; Matt 6:25-34; Phil
mindfulness practice makes it difficult for some 4:6-7; Col 3:15 New International Version).
clients to shake its philosophical connection to One question that arises out of the research
Buddhism. literature is whether the changes attributed to
MBSR are a direct result of employing mindful-
MBSR and the Wesleyan Quadrilateral ness techniques. On the one hand studies that
The Wesleyan Quadrilateral is a construct deri- support the use of MBSR are couched in ten-
ved from John Wesley’s writings that describes tative language that acknowledges the limitati-
his theological methodology (Thorsen, 1990). ons of each study. In contrast, the non-research
While Wesley believed Scripture to be the sour- literature tends to portray mindfulness prac-
ce of truth and the basis of what he taught, his tice in a less nuanced manner and as a result

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