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Foundational Discussions in Christian Psychology

174-176), to reflect on our sense perceptions of therapeutic practice. In other words, is it the
(Thorsen, 1990, pp. 182-186) and to guide our function of either the spiritual life or God to
understanding of Scripture (Thorsen, 1990, p. serve as an adjunct to attaining mental health?
196). For the Christian, there are at least three rea-
Two key lines of inquiry emerge when we enga- sons for caution in this regard.
ge reason to reflect on the use of mindfulness- First, although the Christian spiritual tradition
based interventions in clinical practice. First, acknowledges that its practices can be benefi-
there is the fact that MBSR is a pragmatically- cial to the practitioner’s emotional well-being
oriented phenomenological practice. This is the ultimate goal of these practices is that the
seen in the empirical research on the efficacy person experiences peace or oneness with God
of MBSR as well as in the way its practices are (Brother Lawrence, 1999, p.5; Finley, 2004).
separated from spiritual values. Although the Along this line the “peace” of which the scriptu-
proponents of MBSR consider that the secular res speak is not a subjective sense of well-being
nature of MBSR makes its practices accessible that comes as a result of a ritual practice but
to a wider population, the model has been cri- rather a sense of wholeness that comes as a re-
tiqued by Buddhists as a culturally conditioned sult of a person’s relationship with God (cf. Pss
construct that so separates mindfulness from its 42:5-6; Isa 26:3; Phil 4:6-7; Col 3:15).
religio-cultural milieu that the doctrinal, moral Next, Christian writers differentiate between
and communal nature of Buddhist practice is the means by which the goal is achieved (e.g.,
lost (Hickey, 2010; Huxter 2007). Equally signi- contemplation, meditation, practicing the pres-
ficant, however, is the fact that the separation of ence of God, etc.) and the goal of practicing spi-
practice from spiritual meaning reflects an an- ritual disciplines (Brother Lawrence, 1999, p.56;
thropology that views human experience as the Cloud of Unknowing, 1985; Finley, 2004). Thus
defining measure of significance. This stands some Christian counselors, while identifying
in opposition to Christian anthropology which potential benefits to the use of the Christian
sees the person as an embodied social creature spiritual disciplines in counselling settings, do
made in the image of God and who is embedded not view the use of spiritual practices as mere
in community, history and tradition. Thus the counselling techniques but rather tools for faci-
separation of practice from spiritual meaning litating spiritual maturation (Beck & Demarest,
communicates to religiously devout clients that 2005, pp. 246-253; McMinn, 1996).
the spiritual values which are meaningful to Third, Christian writers differentiate between
them are of secondary importance if they wish human or selfish motives for engaging in spi-
to experience relief from anxiety or be better ritual practices and those which are spiritual-
able to cope with stress. ly minded (Brother Lawrence, 1999, p.56). On
One Christian response to the secular orien- this point Wesley noted that his early approach
tation of MBSR has been to re-contextualize to engaging the spiritual disciplines was a form
its practices within a framework that takes its of works righteousness which was built on his
meaning from a Christian understanding of own efforts rather than experiencing righteous-
ultimacy: i.e., God’s personhood, God’s truth, ness through faith in Christ (Outler, 1964, pp.
God’s purposes, and God’s actions (Symington 62-66).
& Symington, 2012). A second response is to
highlight how Christian spiritual practices such Scripture
as meditation and prayer can facilitate a state of In this section the argument shifts away from
acceptance, presence of mind and/or internal utilizing the lenses of experience, tradition and
observation (Blanton, 2002; Harris et al, 2005; reason to reflect on mindfulness practice and to
Knabb, 2012). Both of these responses intro- employ scripture to reflect on the use of MBSR
duce the second line of reflection; namely, wh- with Christian clients. This step is an essenti-
ether it is appropriate to place spirituality, and al aspect of Wesley’s theological method as he
especially Christian spirituality, at the service considered that the Christian scriptures were
of psychological well-being by making it a tool the primary authority upon which to build

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