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Foundational Discussions in Christian Psychology

one’s theology (Outler, 1964; Thorsen, 1990). of relief (1 Sam 30: 6; 1 Chr 21:13; 2 Chr 33:12;
An examination of the practice of mindfulness Pss 18:6, 31:9, 55:17; Jonah 2:2). Thus whereas
in light of scripture yields two important paths Kabat-Zinn (1990, pp. 333-348) describes the
for reflection. The first involves an examinati- role of mindfulness in alleviating fear, panic
on of what the scriptures have to say about the and anxiety, the Christian scriptures speak of
practice of meditation by studying biblical sto- the comfort that comes from placing oneself
ries depicting situations where contemplative into God’s care (Pss 27:1, 94:19; Prov 29:25; Isa
or meditative practice occurs. The second line 41:10; Phil 4:6; 1 Pet 5:7).
of inquiry explores the experiential aspects of Taken as a whole, the biblical writers made God
mindfulness practice (i.e., acceptance, anxiety, the focus of their meditations and understood
fear, inner peace and stress) in light of the bib- that wholeness involves being aware of who we
lical narrative. are in relationship to God and becoming recon-
In addition to those scriptures that specifically ciled to God. In other words, the lens of scrip-
identify an individual as engaging in the act of ture highlights how the Christian scriptures de-
meditation (e.g., Gen 24:63; Pss 4:4, 5:1, 19:14, fine both the source of emotional wellness and
27:4, 39:3, 49:3, 63:6, 77:3, 6, 104:34), the bible the means whereby it is experienced.
describes events in the lives of some individu-
als that raise the possibility they may have been Conclusion
in a meditative state at the time of the incident Hayes, Strosahl and Wilson’s (2012) observa-
that is described (Isa 6; Ezek 1; 2 Cor 12:2-4; tion that the poor fit between the language of
Rev 1:9-3:22). While the brevity of the apostle mindfulness and some clients is because “many
Paul’s story in 2 Corinthians makes it difficult clients follow fundamentalist religious traditi-
to identify the exact nature of that experience, ons that are skeptical or even hostile towards
narratives from the lives of Isaiah, Ezekiel, and anything that smacks of Eastern spirituality…”
the apostle John suggest that, rather than em- (p.218) only touches on the surface of the mat-
ptying their minds of what concerned them, ter. Indeed, it is more to the point to state that
these individuals were contemplating or medi- there is an essential disconnect between the
tating upon something that was of significance meaning constructs that underlie Christian
to themselves or God’s people. In other words, spiritual practices and the meaning constructs
these accounts describe situations where there that inform MBSR. While some may argue that
was a specific referent for the practice of medi- this may not be of immediate concern when
tation. It is also noted that the psalms, many of counselling someone who does not identify
which may be described as poems of meditati- themselves as a Christian, the use of this me-
on, provide important insights into the practice thodology with self-identified Christians con-
of meditation within ancient Israel. For examp- flicts with fundamental Christian beliefs and
le, the act of meditating began with a decision values: e.g., the effect of Sin (the sin principle,
to remember God (Pss 42:4, 63:6, 77:11, 119:49- our own sinful choices, and the sins of others)
56, 81-83, 143:5). Next, the Psalms frequently on our wellbeing; the definition of wholeness
mention a referent for the practice of meditati- and the means whereby this is experienced;
on: e.g., God’s nature and character (Pss 35:28, and, the purpose of engaging in spiritual prac-
48:9, 71:24), God’s work of creation (Ps 19), tices. In addition, the anthropocentric and phe-
God’s presence in times of distress (Pss 46, 59), nomenological nature of practices MBSR can
the acts of God (Pss 77:8, 12, 105:2, 145:5) and either separate the Christian from focusing
scripture (Ps 119, cf. Ps 1:2). their thoughts on who they are in relationship
Next, when we consider what the scriptures say to God or place them in a position of seeking to
about the experiential aspects of mindfulness maintain a theistic orientation while engaging
practice we note that the Biblical writers were in practices that may feel foreign to them.
not only aware of the adverse circumstances This study also points to the fact that the prac-
that can result in a state of mental or emotional tice of Christian Psychology needs to involve
distress they also looked to God to be the source more than a substitution of a theistic perspec-

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