Page 77 - EMCAPP-Journal No. 7

Foundational Discussions in Christian Psychology

spiritual practice may exhibit the same machin- the problem of sin (Gen 3:8ff; Deut 28:65; An-
ery (i.e., practices) but differ greatly as to questi- derson, 1982; Beck & Demarest, 2005; Coe &
ons of meaning (ch. 8). This sentiment is also af- Hall, 2010). Thus a Christian perspective on
firmed by Gnoli (1953) who noted the distinctly stress, fear, and anxiety is that there are times
Christian nature of hesychasm when he wrote when our experience of these emotional states
“apart from the undeniable phenomenological is a result of our own acts of disobedience to-
affinities with yoga, which should perhaps be wards God (Anderson, 1982, p. 92; Beck & De-
sought in the common substratum of the hu- marest, 2005, p.241) and there are times when
man soul, hesychasm is indissolubly grafted on we experience these emotions as a consequence
Christian dogma and inserted in the Christian of the sinful acts of others (cf. Coe & Hall, 2010,
atmosphere” (p. 100). Chesterton’s and Gnoli’s pp. 293-294).
comments remind us that any perceived simila- Finally, MBSR differs from Christian medita-
rities between two or more different religions in tion in that they represent differing views on
the form of spiritual practice do not necessarily wholeness and the means by which this is achie-
reflect the presence of similar values, beliefs or ved. Wholeness, within MBSR, is portrayed as a
expectations. non-judgmental state of mind characterized by
Next, with respect to the meanings that diffe- patience, receptivity to new possibilities, trust,
rentiate Christian spirituality from MBSR it is relaxation, acceptance and a non-attachment to
noted that Christian spirituality is fundamen- the things that preoccupy us; each of which are
tally Trinitarian in nature in that the God of the cultivated through the practice of meditation
Christian scriptures is the focus of a person’s (Kabat-Zinn, 1990). Irrespective of whether it
thoughts: i.e., God the Father is the transcen- is the act of meditation itself that, ex opere ope-
dent lord of creation who desires to be in an rato, is believed to result in wholeness or whe-
intimate relationship with his creatures; Jesus ther it is the meditator who mediates, ex opere
Christ has made full and sufficient atonement operantis, their own experience of wholeness
for the sins of mankind; and, the Holy Spirit is through the practice of meditation, this view of
the giver of life who renews and comforts us wholeness stands in opposition to a Christian
(cf. Chan, 1998, pp. 45-55; Finley, 2004). Thus understanding of wholeness which is under-
Christian spirituality, including the spirituali- stood to be an act of divine regeneration of the
ty of the mystical writers, seeks to promote the person that begins with what Christians refer to
practitioner’s relationship with God (cf. The as the new birth (1 Pet 1:3-9; Anderson, 1982;
cloud of unknowing, 1985; Brother Lawrence, Beck & Demarest, 2005).
1999; Chan, 1998; Finley, 2004; Foster, 1978; St.
Ignatius, 1964; Vlachos, 1994). In contrast, the Reason
clinical use of meditation within MBSR is an- John Wesley’s confidence in reason was based
thropocentric in that its use and focus empha- on his understanding of what it means for hu-
sizes inner calm in the midst of life’s stresses, mans to have been made in the image of God
acceptance of one’s circumstances, and a re- (Thorsen, 1990). Specifically, he considered
liance on the individual’s self-efficacy to employ that reason is an essential aspect of our huma-
mindfulness in a manner that supports their nity; along with immortality, stewardship of the
emotional well-being (Kabat-Zinn, 1990, 2001). earth, and moral understanding (Thorsen, 1990,
Another essential contrast between the world- p. 170). Although Wesley held that human na-
view that informs MBSR and a Christian world- ture had been affected by humanity’s fall from
view is that MBSR considers the essential pro- grace he also believed that “humanity’s ratio-
blems in living to be stress, anxiety, fear, and nal capabilities remain largely intact” (Thorsen,
panic (Kabat-Zinn, 1990, 2001). Christiani- 1990, p. 170). It is further noted that while Wes-
ty on the other hand views humanity’s willful ley believed that there were limits to human re-
rejection of God (i.e., Sin) to be the essential ason he also believed that reason was useful to
problem in life and considers the challenges of demonstrate the reasonableness of Christianity
stress, fear, and anxiety to be consequences of (Outler, 1964, pp. 394-396; Thorsen, 1990, pp.

76