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Christian Spiritual Direction: Spiritual Discontent

Posted on by Mark Moran

Within the realm of spiritual combat and spiritual warfare, Satan looks to cause discontent within a soul and stir it into anxiety and upheaval.  Various souls at different levels of spiritual formation can experience this at different levels and varying degrees.  Ultimately, spiritual discontent leads to discontent in life which then leads to lack of peace and calm.  The focus of Christ who grants peace is less focal as the person looks to find satisfaction to the illusion of discontent within the world.  As the soul distances itself from Christ and embraces physical comforts, it then becomes more vulnerable to sin, vice and demonic influence.  Spiritual Directors, as well as Christian Counselors, can help direct and re-orientate clients/directees to the causing source of why they feel a certain a way, expose it and redirect them to Christ.  This blog will examine discontent, tools that lead to it and re-calibration of the soul to God.

(Please also review AIHCP’s Spiritual Direction Certification, as well as AIHCP’s Christian Counseling Program.  The Spiritual Direction Program is a Christian based program to help train directors in helping individuals enhance their relationship with God and cultivate a holier interior life, while the Christian Counseling Program is an integrated program of counseling with a Christian world view.  Programs are open to both clinical as well as only pastoral counselors, but bear in mind, all professionals must retain their services within the scope of their professional and legal practice.  This means pastoral counselors, as well as spiritual directors who are not licensed counselors are limited in care beyond pathology, cannot diagnose, and cannot prescribe.  However, Spiritual Direction, unlike Christian Counseling, is more concerned with spirituality than psychological and secular issues.)

Christ Calls Us to Peace and Calm

When one takes their eyes off Christ, the storm of reality can overtake oneself.  Like Peter, when he removed his eyes from the Lord during the storm, he no longer walked on water, but began to sink.  One must constantly focus on Christ amidst the storm.   Christ also compared individuals to the birds of the air.  He stated that even the birds of the air and their requirements are met by the Father, and if so, why would human beings who are more important receive less?  Yet, when individuals take their eyes off Christ, His peace and  calm can easily be replaced with chaos and anxiety.  A soul in the state of anxiety, depression, or discontent looses focus of the present.  The soul then becomes distracted by other illusions of happiness that meet immediate needs that distract it from the truth.  It is the opposite call of the peace and calm of Christ which promises long and sustaining happiness.

Happiness and Discontent

Finding calmness and peace in God and aligning one’s will with His leads to true happiness here and in the next life. Please also review AIHCP’s Spiritual Direction Program

Happiness and being content are essential drives in the human will.  Souls can fall into a holy discontent of lostness while other souls can fall into a state of discontent that looks to find happiness in temporal things of this world  Unfortunately, the human will numerous times is attracted to false idols of happiness that is mistakes for truth and beauty.  Individuals instead of fostering virtue which promises long term peace, calm, and joy, individuals reach out for the quick and easy fix of many vices that lead to immediate satisfaction and pleasure, but ultimately chaos, suffering and despair.  Individuals who are suffering or in despair or discontent will many times turn to maladaptive coping strategies to find this illusion of happiness.  They will turn to addictions, drugs, and practices that harm the body and soul over the long term, despite the temporary respite of illusionary happiness.  Human beings will grasp at tangible, temporary,  secular goods, objects or money that do not grant true happiness but only temporary distraction.  All of these things can fade and fail to give the person true deep sense of self and happiness.  Even, when individuals throw themselves into work, or hobbies, or other secular activities, once the noise is gone and one finds oneself alone to self, does the true discontent and lack of fulfillment manifest.  Chasing other gods in the secular world leads to misery.  These images, ideals, or relationships cannot ensure or sustain the true calm, peace and happiness found in God.  Yet, the discontent seek things that give the temporary relief.  They seek the dopamine effect instead of the serotonin effect.  Instead of long term stability, they seek the thrill of the moment to mask the pain.

Like all gifts from the world, they are temporary and when secular gifts are dominated through the vices of avarice, greed and envy, then they lead to pathways of greater discontent.  Satan never grants something without future suffering attached.   The moment a soul engages in vices that demand more and disregard simple poverty of spirit, as well as justice in attainment of gifts, then the soul is open to manipulation to utilize any means to reach any ends.  At the source leading to these greater vices of avarice, greed and envy is the spirit of discontent.  It is the seed Satan sows to break down a soul and lead a soul to ruin.

Discontent is cultivated through three ways.  Satan induces into the soul regret over the past, anxiety over the future and ingratitude for the present.  Ironically, within the field of psychology and counseling, depression, anxiety and discontent are some of the top things that are dealt with, prescribed for and counseled.  The need and drive for happiness is so great that it can lead to a multitude of sorrows when not properly directed.  A calibrated and orientated soul to God, lets go of the regret of the past.  It is not haunted by guilt but knows their sins have been forgiven and paid for at a high price.  A soul in daily prayer with God is promised of hope for the future and given a grace of calm and peace when presented with uncertainty.  A soul that understands lasting happiness is in God, properly understands the hierarchy of needs and wants.  It is grateful for what is present, but can differentiate between secular needs and secular wants.  It recognizes the humility and spiritual poverty of Christ while on earth and the lavish lies of the world.  It further grasps the importance of eternal salvation and spiritual graces over the fading riches of the world. Yet, the soul of discontent is blinded.  The blindness may be due to a loss and a discontent with God over it.  It may be due to a past trauma that has pushed the soul to maladaptive practices to ease the pain at all costs.  It may be due to a poorly orientated conscience that finds value in material goods, being consumed by avarice, greed and envy.  Whatever the reason, the source of the discontent needs to be addressed in order to properly realign the soul to God.

Tools of Satan to Spread Discord and Discontent

Any gift given by God to humanity, or for that matter any advancement in science and society can be twisted by Satan for his own purpose.  The freedom of human will to love God was distorted to reject God, the gift of sex in marriage for procreation and love was distorted for pleasure, control and manipulation, and the list goes on and on.  The same is true of invention and social advancement.   Communication through radio, television, the internet, as well as social media are gifts to a modern society when properly utilized to spread God’s word, to communicate needs of others and share news of disaster, to allow one’s mind to rest with innocent entertainment and to share and greet other friends and loved ones but when things are used in excess or directed towards selfish ends, then gifts quickly become curses.   These curses can also become addictions that steal from one’s prayer life and communication with God.  They can take away from physical exercise, work, family time, and academic pursuits.

Like any drug, or addiction, things can become excessive, chip away from duty, and cause ultimate distress and discontent.  The devil has moved on to modernity with new tools to cause discontent.  Yes, the classics still exist, drugs, sex, material goods and greed are still staples of his plan, but he has utilized modern tools to spread even faster the 7 capital sins to the world through mass media, television and social media.   News on demand, social media posts, twitter comments, and opinions of someone never met can know harbor within the soul great frustration and daily anger.  Instead of focusing on good things and one’s daily duty, individuals are more angry than ever and even more so, more manipulated into anger than ever.  In addition, life styles that were rarely seen are now on constant display through TikTok and other media platforms that display rich lifestyles, immoral behavior and perfect bodies.   Children addicted to their phones find themselves hypnotized by influencers.  Others see a life on social media they can never attain or have and feel immense envy or discontent in their own life.  They begin to question if their looks are good enough, their car, their clothes, or home, or money in the account.  Instead of grateful, they become ungrateful.  Instead of seeing how much they are blessed with, they see how much they do not have in comparison to others.  Envy, greed and avarice then grows.  No longer is one focused on Christ and His simplicity, but one is focused on how to get more of this world.  This pushed a greater wedge in life between the person and God, preventing grace, and allowing seeds of the evil one to corrupt.

Facebook too celebrates false illusions.  While like all social media tools, it is beneficial to spread information, share life events (hopefully not too personal), it still responsible when misused to create an altar to oneself.  While sense of pride in self is good and pictures are sometimes more taken due to low self-esteem, the vice of pride and vanity can quickly take power if one is not proportionate in one’s relationship with God and others.  One can be proud of one’s achievements and share them but they must always be done in a sense of humility attributing success, physical looks or talents, or material possessions as gifts from God.

Within itself, the modern cell phone, whether Android or Iphone has given individuals instant accessibility to so many things that others have never had before.  The mere invention of the internet, was equally as powerful as the dawn of the radio and television.  It opened so many venues for business, communication and entertainment but for new generations who are growing up immersed within it, there is lack of appreciate for patience, work, and research.   Information can be quickly accessed instead of laboriously researched or sought out.  This is not a bad thing but when appreciation is lost in the process for this great marvel, then human defect can emerge.   This defect expects instant gratification instead of endurance and enduring fortitude.  This instant gratification has also enabled immoral resources to be more ready available to the consumer.  Television when misused could grant options for porn but with federal restrictions, one had to order special prescriptions for late night programs, or rent pornographic material from a store with all the labeling of shame and embarrassment accompanied with it.  With the mobile handheld phone, any website of illicit and immoral behavior became available.  Without the communal nature of a television or family computer, one can quickly and without hesitation discover immoral material simply via search within one’s privacy of a bedroom.   These conveniences for sin and instant gratification have presented serious problems for the spiritual life.  In some ways, it has afforded one forbidden knowledge which ironically is displayed upon an Iphone with a bitten apple!

Treating Discontent in Spiritual Direction

As pointed out discontent is the tool of the enemy to drive a wedge between God and the soul.  The role of the Spiritual Director to help repair that wedge by helping the soul receive God’s grace to realign itself.  This involves not only a spiritual movement of the soul but also a cognitive reframing of one’s life.  The Spiritual Director needs to help the soul identify needs and wants and create a hierarchy of goods.  The Spiritual Director needs to address the differences between pleasure and happiness.   He or she needs to help the directee see the false idols of happiness and how they may grant temporary pleasure but fail to give the soul true happiness in peace with God.  Ultimately, the director needs to express to the directee, that one must have faith in Christ and allow for God to unfold what plans He has.  Seeking out the world, prevents and blinds the soul from finding God’s plan which will lead to contentment.  So many times, individuals resist and resist God’s design for them, and they wonder why they suffer from discontent.  Like a child who thinks he or she knows best, many push one’s own agenda over God’s agenda.  The agenda of God is not meant to imprison a soul, but to free a soul to true happiness.  This step of faith, this acceptance of what God has designed for an individual is the true source of happiness.  This is why Satan seeks to distract everyone from this path.  Instead one must trust in God’s plan, open oneself to discern it, and trust the outcome.  The director can help one see everyone has a plan that is tied to one’s true peace and happiness.

A Spiritual Director can help a directee align one’s need and wants with God and His ultimate will. Too many times souls are misled by worldly things and seduced by the devil through avarice, greed and envy

The Spiritual Director can also point to the simplicity of Christ.   He or she can compare and contrast the life of Christ as compared to so many s0-called influencers, stars, socially elite, wealthy individuals and powerful politicians.   Jesus, Mary and Joseph never were rich or powerful in this world by its standards.  The powers of Satan and his world, as the Gospel of John states, knew Him not.  The same world rejected the life of the world.  Christ could have by His own decree, riches and power, but instead He chose a stable to be born.  His mother and foster-father lived in simplicity, while all knowing, the King of Kings was their Son, yet they accepted this simplicity.   Spiritual Directors can ask directees how much more, does Christ even bless them in this world  than He did His own life and family?  The powerful image of the Holy Family represents an important image to content and discontent and the lies of the world that brew this depression, anxiety, and ingratitude.

Cognitively reframing one’s life as a blessing, as a glass half full, and appreciating the many gifts granted by God is important, but many have far less.  Many are disturbed by depression, or face severe trauma and intense addictions.  Obviously Spiritual Direction approaches these issues from a spiritual perspective, but unless a clinical professional, many of these issues need also addressed by other clinical professionals to help heal the fullness of the person.  Working in conjunction with clinical professionals, upon approval of directee, can help heal the person at all level of his or her self.

Spiritually, the director can point out that the past pains, addictions and maladaptive coping, or whatever vices present are results of horrible things.  Sometimes, spiritual discontent is tied to emotional trauma, extreme loss, and heavy crosses.  It may be very difficult to see the glass as half full.  Neither should these complaints be ignored in spiritual direction.   The spiritual director approaches the vulnerability of each directee with empathy, unconditional positive regard and a genuine concern in agape love of neighbor.  The director wishes to share in this pain and help the person find oneself out of this spiritual darkness.  Through acknowledgement of the evils and losses, then one can begin to face them and to weed out the misconceptions planted by the enemy to use these horrible things as wedges from God. Instead, one can acknowledge the hard and horrible nature of life, but also find the love and peace God offers.

One must recall, that Christ not only through the Holy Family serves as an example for most souls who express ingratitude when life has not been that horrible, but the Holy Family also serves as an example for souls who have suffered unjustly.   The Holy Family fled to Egypt because King Herod sough to kill the Christ Child.  The Holy Family experienced loss, the death of St Joseph.  Christ wept at the tragic and traumatic beheading of His cousin, St John the Baptist and He wept over the death of Lazarus.   Mary, herself, experienced the most painful spiritual martyrdom of watching the execution and crucifixion of her Son.   So, the Holy Family, as a source of calm and peace and gratitude in simplicity illustrates examples for those suffering basic spiritual discontent and traumatic emotional discontent.

Through this reframing and education about gratitude and life, the director can then re-introduce one to giving oneself to Christ.  By simply saying “Jesus, I trust in You”, the soul can re-orientate itself to Christ.  One can then realign needs, and desires with what matters most.  Does this mean, one is called to live a vow of poverty?  Does it mean, one is to wear sackcloth, or never want or desire a nice new pair of shoes, or maybe buy a nice new car?  For some, maybe, if their calling, but for most, absolutely not.  God does grant one physical gifts within His will, but they must be understood as means to an end on this earth.  The director helps one understand the nature of temporal goods in relationship to spiritual salvation and human relationship.  The director helps one to find joy in the temporal goods, or talents, one possesses as gifts from God.  One’s material possessions are understood as good but also as fleeting and not permanent.  They are made to be seen as not ends in themselves, or things to obsess over, or envy, or become emotional over.  Is it natural to lose one’s temper or feel frustration, if one stains a new shirt, or an car is nicked in the parking lot?  Of course, but to what extent?  What extent does one feel discontent over mishaps over these physical gifts?

Again, some souls are called to a more absolute material poverty, while others are not, but the important thing for the director in regards to the majority of the population is to properly attune one’s  connection with those goods, as well as one’s desires to attain future goods in relationship and proportionately to God’s will, salvation and the relationship with others.

Conclusion

Please also review AIHCP’s Spiritual Direction and also its Christian Counseling Programs

Spiritual Directors need to understand the nature of discontent and how it sows within the soul depression, anxiety and ingratitude.  The evil one hopes to steal the focus of Christ for other material goods or achievements and destroy peace, calm, and contentment.   He primarily pushes one to regret the past, worry about the future and be discontent with the present.  Some individuals suffer greater losses or traumas to be pushed to these extents and require both spiritual and also psychological aid but for many, the discontent finds its place in illusionary idols of happiness which grant immediate pleasure with future discontent over sustained happiness with calm and peace.  Satan never grants gifts without future suffering!  All gifts from God, whether spiritual, physical or temporal are distorted by the evil one to cause discontent.  Satan uses many modern conveniences to cause discontent when these things should be used for the greater honor and glory of God and the betterment of humanity.  Despite this, many souls fall victim to avarice, greed, pride and envy.  Spiritual Directors need to help souls understand the hierarchy of needs and wants.  While some may be called to absolute poverty, most individuals are not and they must be shown the value of material goods as gifts and means to an end as opposed to the end itself.  They must be taught that temporal gifts are temporary and not permanent and not as important as salvation.  They must be taught to emulate the Holy Family in simplicity to better find true peace and happiness.  Spiritual Directors can help individuals reframe desires and needs and attune them with the Will of God and the peace and calm that comes with that.

Please also review AIHCP’s Spiritual Direction Program as well as its Christian Counseling Program!

Additional Blogs

Spiritual Planning.  Access here

Spiritual Desolation.  Access here

Additional Resources

Fr. Reheel “On  Problems of Social Media”.  Access here

Rev. Oganlade. “What the Bible Says About Discontent: Understanding Its Definition and Implications”. God’s Blessing.  Access here

“6 Steps to Handling Holy Discontent”. CrossWalk.  Access here

 

 

 

 

 

 

Spiritual Direction: Spiritual Planning Strategies

Posted on by Mark Moran

The secular world voices concerns over many types of planning.  Financial planning dominates most venues as critical to one’s security and future retirement.  Commercials flood the television with various firms that can assure oneself and one’s family’s future through the guidance of financial advisors.  One also sees the shift of importance to health and dieting, as well as intense workout plans.  Life coaches, personal trainers all help create unique physical and dietary plans to the needs of one’s personal goals and health number parameters.   Such concern over health and financial security is important and should be on the top of everyone’s list but in the secular world, seldom does one hear of spiritual planning.  If one’s bodily health, or financial security or stability of one’s retirement in the temporal realm is important, where is the more pressing concern of one’s spiritual health, spiritual security or heavenly retirement?  In the secular world, as St Teresa of Avila points out, so many exist outside the interior castle of the soul and its inner monologue and relationship with God.  The soul is so blinded by the needs of the body that it forgets itself.  Instead it ONLY sees the needs of the body, its health, its security and its future at the expense of the soul’s eternal salvation.  When imbalance of such exists, then these physical goals and planning become illusions and false idols that detract from one’s final end.   This is a very perilous life style.

Spiritual planning based upon God’s will is key. Spiritual planning should be as primary a concern as any financial planning. Please also review AIHCP’s Christian Counseling Program

In this blog, we will look at Spiritual Planning and how to implement some the most basic elements of it to provide spiritual growth and stability and a closer relationship with God.  In this blog, our financial planning is interest in grace not money, growth in virtue not assets, security in God not bonds, and retirement in heaven not Florida.  This blog in itself could be a long manuscript on such a broad subject, but will attempt to keep the subject as compact as possible with also consideration to other blogs and concepts, as well as texts, within AIHCP Christian Counseling as well as Spiritual Direction resources that have already touched on similar concepts found in this blog.

Please also review AIHCP’s Spiritual Direction Program, as well as its Christian Counseling Certification.

A Christian Mindset in Spiritual Planning

It is imperative for Christians to remember that salvation is not an accounting book of one’s own good deeds versus bad deeds.  One cannot live a sinless life.  The fall of Adam has prevented such endeavors and as broken human beings, we need the grace of God, earned through His Son on Calvary for salvation.   One’s faith in Christ is essential for salvation, for one cannot find salvation in one’s own works.  Pelagius, an early Church heretic, attempted to heretically teach that one’s human nature was not completely corrupted and that one, albeit rare, could imitate Christ and possibly live a sinless life.  Pelagius believed works could save oneself.  This was condemned by the Church at the Council of Carthage, and equally rebuked by the great saint, St. Augustine.  St Paul indeed teaches that it is through Christ and His death and one’s faith in Christ that souls are saved, but it is important to understand that faith is more than a formal assent, but is a cooperation with the graces earned by Christ at Calvary.  Christians are not saved by faith “alone” which was never included in the original translation but through faith which encompasses a working nature. Scripture emphasizes a working faith in Christ that balances the assent of faith with its fruits and works, for St James emphasizes the balance of spiritual works in faith.   Christ, Himself, commands His followers to keep His commandments.

Hence as Christians believe that one cannot earn heaven by oneself, as if balancing a ledger, but one must completely rely on the grace earned by Christ, at such a high cost for each of us, for one’s salvation.  The fruits of the working faith, the cooperation with the grace earned by Christ for one’s salvation, does not belong to oneself but a when connected to Christ, and under the grace of the Holy Spirit, become salvific.  Spiritual Directors, as well as Christians who attempt to better themselves in spiritual life, must first come to this ultimate surrender that their salvation is not their own but a gift from Christ and applied through the Holy Spirit.  The Blood of Christ cleanses one of sin and pays the price for that Original Sin of Adam as well as the actual sins committed by oneself.  Alone, no matter what one does, like the past sacrifices of patriarchs, are insufficient, but when aligned with Christ and His death, where one’s cross becomes tied to Christ’s cross, then they become pleasing to God.   Christians are not activators of their salvation, nor are they passive recipients of it, but are cooperators with what was earned at the cross, motivated by grace to the gift of salvation.

The Spiritual Planning strategies in this blog do not replace Christ’s gift of salvation, but are grace motivated gifts of the Holy Spirit to participate in that redemption at a more efficient way.  While the soul participates, it is the grace of the Holy Spirit that encourages it, strengthens it and molds it.  Unlike physical fitness and planning, where one plays a key role in physical transformation-albeit guided and trained by another, the spiritual transformation of a soul is the work and grace of the Holy Spirit.

It is important then to find humility upon any spiritual transformation-for all virtue and grace come from the Holy Spirit that was earned by Christ at the cross.  One must come and apply the Blood of Christ and Grace of the Holy Spirit, but it is not one’s own deeds and actions but the work of God existing within one’s faith that permits such a cooperation.   So, like all endeavors, one must be mindful of pride.   Like financial planning, or physical training, pride can easily corrupt a healthy self image with vanity.  Likewise, in spiritual transformation, pride can create the illusion that one has made oneself holy and that one is more holy than other people.  Like the Pharisees, one can have one’s own spirituality become a weapon and tool for one’s own damnation.  It is so important as one enters into a deeper relationship with God to be mindful of spiritual pride and to pray daily for continued spiritual humility and complete reliance on the grace of God.  Salvation and faith is a gift from God and something earned by Christ.  We are merely partakers of this gift and must always give honor and glory to God for any spiritual gifts or insights.  With this understanding, the remainder of this blog will look at some helpful techniques in spiritual planning and growth.

Spiritual Planning

Supplied with the grace of the Holy Spirit to transform purely human thoughts and deeds into something more, one can work with those graces to better obey the commandments, submit to God’s will, grow in virtue, and enter into a deeper and more healthy relationship with God.   This direction and progression towards God is a life long process with pitfalls, crosses, joys, successes, failures and losses.  However, what it needs to be is a progression and a perfecting of oneself in virtue to have a deeper relationship that translates into the next life with God.  Padre Pio points out that progression is key.  A soul, even one that has sustained growth, that fails to continue in growth or progression becomes stagnant.  The soul, like a plant seeking light, must continue to grow in the direction of that light, guided by the light and nurtured through it.  The moment the soul stops seeking that light, it ceases to grow in communion with God.   One can consider the temporal analogy of financial growth.  If one has grown in wealth and has seen continual growth in the one’s accounts with a health market, then suddenly notices a stagnant level of return, there would be great concern.  Why not for the soul?  If growth has suddenly stopped or become stagnant with relationship with God, this should be a serious concern.  For instance, a soul that regularly attends service in Protestant churches or Mass in Catholic churches, but has no spiritual connection despite obligatory attendance has entered into a state of concern.   This is why Padre Pio reflected the vital importance of continual growth, despite setbacks, but continued renewal.   If a soul falls, does it immediately seek God’s forgiveness?  If one fails, does one immediately identify the issue and rectify it?  As sinners, we all fail, but what is critical in spiritual planning, is not only the “attempt” to limit failure, but one’s quickness to rectify it.  This again stems to one’s insight on humility and pride.  If one understands one’s nature as broken, then one who falls, falls in humility but also seeks forgiveness in humility.  One in pride who falls, has a far harder time seeking forgiveness.

All spiritual planning requires grace for we cannot earn our salvation. Spiritual planning is participating in that grace

Spiritual planning must acknowledge the reality of failure, but it almost acknowledge the life long nature of the journey.  In life, some look for quick investments without securing a solid foundation.  Others in physical training, desire a physique but lack the discipline to attain it.  Some who diet, see a diet as a temporary status to attain a particular weight to fit in that dress, instead of a life long purpose of dietary health.  Spiritual growth is not fast, it is not temporary, but it is a life style.   It not likened to a New  Years resolution, or a Lenten journey.  Lent, for many Christians, is a spiritual diet.  It lasts 40 days and then is suspended after Easter.  The spiritual disciplines of Lent should be intensified in unison with the Church and in memory of Christ’s passion, but it should not be a spiritual diet for 40 days.   The experience of more prayer, Scripture, introspection, fasting, denial, sacramental experience and spiritual growth in virtue should not be a 40 day experience but should represent the base line of all Christian life.   This is not to demean the naive view of Lent by some Christians, for it is far better to sense some need than none at all, but, as Avila points out, these souls represent the utmost basic relationship with God and His grace.  They, like a first level mansion, walk in, walk out, may peek inside its windows, but fail to grasp the greater beauty further inside the interior mansions of relationship with God.  They become distracted by the lures of the world and progression spirituality ends abruptly until a later existential emergency or spiritual feast day.

Spiritual Planning is a life long journey that is about constant growth, humility in that growth, acknowledgement of failures, and complete trust in the grace of God to allow one’s working faith to manifest fruits and a closer relationship with God; A relationship that manifests in its finality in Heaven with God.

Spiritual Planning Ideas

Counseling strategies, life coaching, and physical training plans are quite similar to spiritual training.   As Mark Walberg commonly states, “Are you prayed up”.  Spiritual Directors are Spiritual Trainers in this sense.  They are not just spiritual but also should have a core understanding of counseling techniques based in goal setting and facilitating change.  In previous blogs, we discuss the psychology of change and habit.  We discuss neuro-pathways and how habit takes time to form.  One does not suddenly become a a horrible sinner by one trip  nor a great saint by one wonderful moment, but it is a character and progress of that character that defines both virtue and vice.  As the ancient philosophers noted, character is a continual presence of a particular excellence in action that is unhindered but natural to the nature.  This is natural habit is not something easily gained, or lost.  One merely can look at the horrible nature of sin and its addiction itself.  One who works to rid oneself of vice must work with the grace of the Holy Spirit to heal, change and transform.  God can miraculously change and convert a person, but in most cases, the journey is one of a cross, one where one’s nature learns of the love of God and His continual mercy as change is undertaken and achieved.  So, suffice to say, the process of change involves counseling.  It involves goal setting.  Just like certain financial goals are discussed, set and hoped for, so certain goals spiritually must be discussed and planned.  Like exercise, the goals of a certain weight, or certain amount of reps in a particular weight training, concur with a particular habit or virtue that one aspires for.  As meticulous journals keep weight training numbers, so one may need to keep track of one’s modified behavior in recollection and examination of conscience.  How many times, did I sin today?  How many times, did I accept the grace of God and overcome temptation?  St Ignatius Loyola in his spiritual exercises in week one, challenges the person to almost scrupulously monitor and track one’s failings.  As if tracking calories, St Ignatius asks us to track sin and vice!  A working faith demands such accountability to a God who has paid such a high price for us and has made such graces available to the soul for its salvation.

Goal Planning

Goal planning is part of the counseling paradigm.  This is especially seen in behavioral therapies where behavioral change is based on how one thinks.  Behavior is greatly modified and altered by how one thinks.  Cognitive Behavioral Therapy helps individuals think differently so as to feel differently and finally behave differently.  Within the behavioral model, desired changes take time but they are planned changes in behavior starting in how we think about things.   Spiritual Directors can help individuals think differently about life through the prism of grace, God, and virtue.  In doing so, desired behavioral modifications as well as targeted virtual habit can be set in goals.

Like all behavioral modification, spiritual change shares common counseling goal setting strategies

Again, though, before any planning can be undertaken, unlike temporal planning which relies on the strengths and powers of oneself, spiritual planning must be placed entirely into the grace of God.  Goals and noble desires are attained through grace and normal actions are spiritualized and made perfect when united with Christ.  Hence no spiritual plan can have any value if placed in pride and self or the belief that one’s own works and deeds have value without the guidance and grace of God.  Without God, these works, dreams and aspirations are utterly worthless.  This is why any plan, before undertaken, must be placed within the guidance and protection of God.  Daily prayer, devotion, and commitment to God’s will is essential.  When one rises, all plans, all duties, all vocational assignments, all crosses, and all joys must be given to God.  The morning offering gives to God everything one does in a day before the day starts and unites everything to Christ to be offered to the Father as a perfect sacrifice to be guided by the grace of the Holy Spirit.  One must then relinquish control and unite one’s will with God. One must acknowledge one’s utter dependence on God and again unite one’s will to Him for transformation.  Placing one’s plan under the guidance of God and allowing it to fall under His will is a big differing point between temporal planning and spiritual planning, but for the Christian, why not submit all plans-even temporal- to God’s will!

In counseling, especially behavioral therapies, plans need to be discussed and identified.  The goal need identified but also how to attain the particular goal, the challenges to that goal, possible setbacks and time frames.   Because of the human nature, the counselor needs to curb enthusiasm so as to prevent burnout when goals become difficult.  Great zeal can quickly turn to great despair.  The counselor is trained to set intermediate goals for a person.  Little goals that track progress can help build confidence and lessen despair upon failure.  This can be seen in financial expectations, as well as weight loss expectations, or even behavioral modifications to stop smoking or drinking.  An individual with a spiritual plan to evict a vice from one’s habitual orbit, may find despair if one fails on a particular day.  Like a person who succumbs to a cigarette or donut late at night, one can succumb to a vice.  A good spiritual director can calm the person and identify why and how it occurred but also to remind one that habits take time and goals take time to achieve.  One needs to find mercy in God when one fails and not find complete pride or joy in one’s own accomplishments but to reflect all in God.

Pitfalls are part of all plans.  Individuals attempted to escape habits, fall, but what God cherishes is the choice to change and the direction.  This is why spiritual directors should encourage the soul and point out the importance of gradual change in severity and frequency and the mercy and grace of God.  Intermediate goals do not demand perfection but gradual growth.  Once intermediate goals are met, one can move forward to the next step.  Like weight training, once a certain number of reps are met, or a certain weight is attained, one is able to advance.  Like so in spiritual life.

Like all planning, it is crucial to keep the person focused but also humble and also remind one of one’s nature.  Many times during change,  individuals become obsessed more so with the numbers than the journey and end goal.  One can become scrupulous and focus more on avoiding or worry or fretting over the smallest of actions to the point it causes extreme distress, despair and guilt.  The devil can be very subtle in derailing a soul working towards God.  So it is important that whichever habit, or spiritual goal one has, to not mistaken the goal or new habit as the ultimate end.  Unlike the view of the  ancient philosophers, virtue itself is not the end goal of our worship.  Virtue is a vehicle and intermediate step to the ultimate goal which should be relationship with God.  So when one focusses more on numbers, one begins to focus more on self than God.  God is the ultimate goal in the entire endeavor of spiritual planning.  Unlike physical training, when one only looks at the body and its change, but not the overall health, then derailment can occur to various maladies.  Likewise, when virtue is sought for the sake of virtue, instead of its purpose as a vehicle to God, then it can be turned against oneself.  In this, one needs to see things that are means as means, and clearly in planning contrast it with one’s end.  Counselors help individuals navigate this, as well as spiritual directors.

Spiritual Strategies

With a stronger understanding of the nature of planning, as well as setting goals, and understanding the difference between means and ends, we will quickly review some types of spiritual plans.  In my daily life, I believe in planning.  Calendars are essential but also journals as well as notes to self, as well as self talk to keep one on track.  Life is comprised of professional, academic, family, self, physical and spiritual aspects and we need to balance these in accordance.  We need to structure these vocational duties that we owe to God, self and neighbor.  First and foremost, they must be prioritized.  Certain things on lists are non-negotiable.  They are priorities that must be met before others. Obviously physically, diet, grooming, and sleep are among those.  Spiritually, prayer, worship and communion with God should top that list.  However, in any planning, there are events, assignments, or obligations that are secondary to primary ones.  Some may be flexible and able to be moved, while others may be optional.  It is important to define these when planning.

Spiritual strength involves not only God’s grace but also an active participation of developing spiritual habits. Please also review AIHCP’s Christian Counseling Program

Planning wise, like financial plans, I like to plan by the quarterly year.  While I have daily duties, weekly duties, bi-weekly duties, and monthly duties, that lead to fulfillment of the quarter, I like to see set goals for that period.  Some goals are primary, others may be flexible, but they are listed.  The 3 month period serves as a reminder of what needs done in some cases, but also where I would like to be as a measuring stick.  Obviously one can see where this can be applied financially, physically but also spiritually.

From a spiritual context, how has one’s daily, weekly and monthly habits gradually changed over the 3 month period?  Daily journaling, weekly remarks and monthly checks can keep one on pace with possible goals.  If one is stricken with the vice of drunkenness, one can review the number of drinks a week and its gradual reduction from week to month to quarterly period.  If the goal is to reduce this habit, then one may discover a new trend that one can find solace in as recorded numbers show reduced intoxication as well drinks per week or month.  One can then ascertain if one has met the quarterly goal or not and how to access the next quarter.  Remember, this is a life style, it is a marathon, not a race, so gradual is better than nothing. This again takes one to the importance of daily and weekly monitoring, so that data and change of habit can be documented.  During this examination of conscience, at the end of each day, or week, or month, or every one quarters, one can see the weaknesses, what one can do better, and most importantly remember on one’s complete reliance in God for any change. The spiritual director can encourage the soul in this progress and also help set new intermediate goals, or re-ascertain certain strategies or time tables to help maintain the confidence of the person in this change and ultimate better relationship with God.

The spiritual director also becomes a spiritual coach in this endeavor.  Upon reflection of plans, one’s attainment, progress, or failures, a coach helps develop a person’s skills.  This may consist in different prayers or penances, or fasting that help foster a particular virtue or habit.  Particular spiritual readings of the saints and their writings, as well as Biblical books or chapters that correspond with one’s troubles can be utilized.  Goals within a particular time table may include within a 3 month span to work in charity, or read a certain amount of books, or become more acquainted with a particular book of the Bible that will help one move forward.  In may also include if Catholic, more frequent reception of the Eucharist, as well as confession.  These things not able help the soul in despair, but also give the soul sources of grace to help transform over the spiritual planning time.  Spiritual directors or confessors can become original in their ideas to share with individuals various particular deeds, or readings that meet a person’s needs and direction.

With all planning, one seeks change, and good change agents produce change.  This involves within the spiritual planning, promoting healthier communications and removal of vice associated materials.  These things that promote sin are referred to as occasions of sin.  It can be a person, place or thing.  Spiritual directors need to encourage souls to avoid places associated with particular sins.  If bars are associated with drinking or lewd conduct, then these places should be removed from a person’s habitual visit.  The same holds true for any addict of any vice.  In regards to lust, avoiding imagery or situations that promote lust should be removed from one’s life.  If a cell phone in close proximity calls one to pornographic imagery, turn off the phone or remove it from one’s reach.   Many of the saints practiced far greater mortifications, beyond what I would recommend, but one must, if seeking change, remove the occasions of sin.  Like a person a diet who removes donuts and cakes from the cabinet, one must remove occasions associated with the detrimental behavior.

Like wise positive change agents must be introduced into any spiritual plan promoting change.  Like in a diet, one supplies their refrigerator with wholesome foods, so the soul must supply the daily routine with wholesome content.  Good spiritual reading, better company, prayer, as well as support from other religious persons who share the same ends is crucial.  A clean home promotes change, so does a clean spiritual environment.  One needs to remove the spiritual filth for the soul to change.  Like a dirty body that needs cleaned to become healthy, so does a dirty soul need cleaned to move forward.  Christ’s blood and the grace of the Holy Spirit provides the solution.  One must wash oneself in these things and provide oneself with healthy reminders of those things that promote new spiritual change within oneself.  Healthy and positive change agents replace negative occasions of sin and replace maladaptive coping with healthy spiritual coping founded in prayer and faith in God.

Conclusion

Spiritual planning is a life style change that takes time and is a life change of progress towards God.  One cannot earn this change but it is gift from God that we partake in.  While the grace of God is a gift, one still must work with that grace.  Spiritual change, like any change, or plan in life, is something that one must dedicate oneself to and purposely plan to achieve with commitment and guidance of the Holy Spirit.  There are many ways to promote a better relationship with God and when we find time to plan prayer, worship and submission to Him, He will guide us in all our plans to find better communion with Him.

We should plan ahead spiritually and work on our relationship with God as much as we do with other types of financial planning or health training. Please also review AIHCP’s Spiritual Direction Program

Spiritual planning in itself should be a big part of one’s life.  It should take priority over everything else we do because our ultimate end is God.  Spiritual planning acknowledges the necessity of Christ’s death and the grace for salvation and how to apply it to our lives so when we stand before God, we will know Him well, as we enter into paradise.

Please also review AIHCP’s Spiritual Direction Program, as well as AIHCP’s Christian Counseling Certification.

Other AIHCP Blogs

Behavioral Therapies: Access here

Behavior and Change.  Access here

Theology and Psychology of Moral Actions.  Access here

Recommended Reading

Spiritual Exercises of St Ignatius

Interior Castle-Teresa of Avila

Other Resources

Leontis, A. (2025). “Virtue Ethics: What it is and How it Works”. Philosophos.  Access here

“Spiritual Direction”. IgnatianSpirituality.com.  Access here

Moore, M. “Goal Setting in Counseling and Therapy”. Mentalyc.  Access here

 

Spiritual Direction and Guidance in Prayer Life

Posted on by Mark Moran

As St Teresa of Avila states, a soul that does not pray is likened to a body that is limbless. The importance of prayer is central to life itself.  One can use any physical analogy, as oxygen, or the heart, and none still compare to illustrate the importance of prayer to the soul and life itself.   Through grace, gained through the death of Christ on the cross, communication with God was restored.  The price of sin was paid in full.   Through the great price of each soul, souls could again via application of Christ’s Blood which earned for humanity the gift of grace, again possess a parental relationship with God.  Fueled through sanctifying grace and the removal of Original Sin, a soul bought by Christ, could again commune with God in an effective and purposeful way.

Prayer is essential for spiritual life. Please review AIHCP’s Christian Counseling as well as Spiritual Direction Program

Hence, prayer is communication and participation in the Divine while on Earth.  As creatures, justice demands prayer to God.  One is to know and serve God through adoration, contrition and thanksgiving, and petition, but through the virtue of charity, one not only serves and worships out of justice, but also prays out of love.  God has elevated humanity from mere creatures but to also images of His own likeness in which one can share in His Divine Life.  Prayer opens this door and should beyond its mechanical functions of proper worship be also a conduit of love.  This love is that of a child for his parent!

When the soul becomes deeper in love with God, prayer then becomes more profound and connected to God.  Spiritual Directors should help and teach their spiritual children how not only to pray and its purposes, but also how to develop and foster a deeper and real relationship with Jesus Christ.

Please also review AIHCP’s Christian Counseling Program but also its Spiritual Direction program.

Jesus Taught Us How to Pray

Jesus told His followers that the Father and He are one and no one can go to the Father but through Him.  He also taught His followers the “Our Father” which encompasses the core values of adoration, contrition, thanksgiving and petition.   This is purely the most basic and mechanical structure of prayer but it lays the ground work and reasons of it.  Through the simple words of the “Our Father” our Lord leads one to deeper mysteries of prayer that are essential for spiritual development.

Types of Prayer

Prayer entails adoration, contrition, thanksgiving and petition.  Most likely, one of these four elements will play a role in one’s prayer at a particular point in life.  All are essential.  Christ teaches that one must love God with one’s whole heart, mind and soul.  He also teaches one must seek forgiveness as well as be thankful for what the Father has granted.  In addition, He reminds one to ask the Father for what is good and what one needs.  In one way or the other, one’s prayers have centered around these themes.

 

Christ taught us how to pray throughout His ministry

Vocal prayer can be singular or communal.  Worship must be balanced.  Spiritual and religious are complimentary concepts not competing ideals.  One who is religious partakes in communal and ritualistic prayers, such as Sunday worship, or Mass, or communal prayer gatherings.   One who is spiritual endears oneself to Scripture, daily and morning offerings, rosary, or other meditations.  One who is only religious lacks spiritual growth but only visual status.  Like the Pharisees, they are dead inside.  One who is only spiritual embarks on their OWN journey and OWN dogma and disengages from the Mystical Body of Christ.  Humility and obedience demand more.  So, like two lungs, prayer life must be religious and spiritual, communal and singular.  One must have a personal and communal life with God to function fully as a member of the Mystical Body of Christ.  It is important then to balance these two elements of spiritual life.

Within personal prayer, there are many ways to speak to God.  One can use pre-ordained prayers of trusted tradition, but they must not just be words recited but words felt.  One can also use one’s own words to express worship, thanksgiving, petition and contrition to God.  In fact, speaking to God, as if speaking to someone in a room, but of course with the respect God deserves, is a powerful way to form a strong relationship with God.  God should be so close to oneself, that one should speak to Him throughout the day about occurrences and issues.

Mental prayer is an essential aspect of spiritual life.  Mental prayer is conscious choice to engage God in the quiet of the mind.  Some religious propose postures of kneeling, or upright posture to avoid drowsiness, others support ideas of comfort, especially if one is seeking to fall asleep in the arms of God.  Depending on the situation, body posture can determine alertness and ability to focus on the conversation with God.  St Teresa of Avila refers to this as Prayer of Recollection because the soul is putting itself together as it enters deep within itself to speak with God.  This prayer is deeply personal and open.  It involves visualizing being with Jesus and speaking with Him in an intimate and real way.  This is an active prayer though which involves the activation of the will to seek out God.  The feelings of joy or peace that result are graces and consolations bestowed upon the soul by God, but it is the soul, especially in its early stages of spiritual development, seeking out the union with God.  This is not to say God was not always available, but in many ways, one’s spiritual anchors tied to the world, muddy or dampen one’s soul and its ability to hear and receive grace.  By seeking out God, this type of mental prayer grounds oneself and opens oneself to many graces.

Tied to the mental faculties but different in direction is meditative prayer.  Also known as contemplative prayer, meditation or visual imagination of an event of the life of Christ excites the soul to dwell on upon the mysteries and extract from it deeper meaning.  Many meditative prayers find their source in reading Scripture, or focusing on a sacred image or symbol.  The mind then reflects on the event and focuses on finding meaning of the event to oneself.  The mind completely opens itself to the Holy Spirit to guide it through the meditation to find the truth of the mystery.  This is very different from Eastern Meditation which looks to become divine or find unity in the divine, but this seeks to participate with the divine.

It is common for meditation, like its Eastern counterpart, to also find a place of quiet and relaxation.  Thomas Merton explored many of these Eastern strategies in an attempt to utilize some of the practices to meet Christian ends.  This resulted in a mixed reactions from different circles of Christianity which saw some of the Eastern practices in themselves detrimental to Christian beliefs, while others saw the exercises as universal human ways to prepare the mind and body for spiritual realities.  Such exercises as breathing seem to be neutral and safe when applied with Christian ends and they are supported by medical science as ways of initiating the parasympathetic nervous system.  The key in Christian meditation is not to escape the body or become divine but instead to commune with God.  Quiet places, relaxed mindsets, and guided prayer can lead someone within the Christian tradition to these realities.  It is important that meditation is based on Christ and guided through Christ and opened to the Holy Spirit.

While there is a lot of physical and physiological benefits of Eastern techniques to prepare the body for meditation, the Christian tradition has numerous techniques to excite the soul and prepare the mind for communication with God.  St Ignatius Loyola in his Spiritual Exercises encourages individuals to focus on the life of Christ and to choose events within it found in Scripture.  He invites one to activate the senses of sight, taste, smell, touch and hearing in all meditations.  He opens with preludes of thoughts to imagine about Christ.  He then presents one’s imagination to create within in the mind the entire set of the story itself.  From the weather, to the buildings, to the sounds of the time, to the actual touch of the ground itself.  He asks one to imagine in various preludes Our Lord teaching, or preaching, or healing and imagine oneself as a bystander watching and even maybe interacting.  Afterwards, one can even engage Christ in this meditation and it can develop more into a mental prayer of discourse.  Since Jesus is also divine, He senses our prayers and questions throughout history to that very moment.  So one can speak to Him there, or in one’s own present monologue.  This echo of prayer through time is possible because Christ is divine and not subject to temporal time itself.

So, far we have only spoken of prayers that are actualized through oneself.  These prayers are invoked by oneself and initiated by oneself to God.  God’s response can at times be overwhelming via consolations or one may simply feel peace.  Other times, one may fall asleep to the peace of God.  These are all from the sensory standpoint, natural in sensation.  They do not encompass supernatural overtones beyond the norms of supernatural and natural connection.   St Teresa of Avila compares this type of active recollection with the analogy of water.  Water representing the source of grace and God Himself is felt in prayer but through active recollection it is sought and migrated.  St Teresa compares it to a aqueduct that transports water from the source.  The water is artificially transported through manual intent but it arrives nonetheless, but there is a difference between experiencing the source as is without effort.  In this type of prayer, Avila refers to passive recollection and also the Prayer of the Quiet.  In this, God for His own purposes or designs, chooses freely to give this grace and gift to a soul through no effort on its own.  A stunning grace or consolation may appear to the soul where the soul finds the peace of God in its genuine form without effort.  In this, Avila states the soul should merely be receptive and thankful for such an act of love.  It illustrates that the soul is removing many of its blinders and has opened itself to such divine favors.

This, however, remains a natural within physical ramifications.  Avila points out that there are beyond more intense and higher forms of prayer and religious experience that are far more mystical and wonderous for the soul.  She points out the Prayer of Union is a type of prayer that again is passive and mystical where God elevates the soul to such a state of happiness with His presence that the body loses consciousness and the soul is free of the bodily senses.  Only the presence of God endures.  This can last for few minutes to even longer periods of time.  This gift from the Creator to the soul is an extreme gift of insight and love for a soul that has opened its will to God.  As one becomes closer to God, the mystical experiences become more intense but so does the crosses and sufferings of life.  Avila points out that with such gifts comes a greater longing to be with God and a more willingness to suffer for Him.

 

Issues in Prayer Life

Early Phases

Prayer at is basic level captures the act of worship but so many times it is seen as a choir or requirement.  It becomes a checklist of things that need done in a given day.  Many beautiful prayers become repetitious mantras instead of meaningful conversation with God.   Prayer also becomes a time of need.  When something bad occurs, individuals run to God with sometimes necessary concerns but also trifle things.   Of course, one should not dismiss the return to God in dire times.  This shows acknowledgement of God and His power, but it also portrays a selfish spiritual life and one that neglects a living relationship with God.  Also, one can see prayer as a contract instead of a covenant.   Individuals believe prayers that if not answered mean God does not care, or they did not pray well enough, or that God is not a God of love.   Instead, prayer should be one of covenant where the soul walks with God through tribulations and joys alike, seeking resolution but also accepting the cross and the graces needed to endure it.  Prayer is then not a magic cheat code or mantra but a communication with God that is about relationship and covenant due to not only justice but also love itself.  It is not something performed ritualistic becomes one has to do it, or because one needs something, but it is the life source of the soul in daily communication with the Creator and Father.

Many souls in their spiritual development face temptations and occasions of sin that call them back to the world.

Those on the peripheries of spiritual development have such illusions of prayer.  They are easily distracted by lies of the world.  They are hypnotized by occasions of sin, the needs of the flesh, and noises of secular concern.  Their prayer life is superficial at best.  For many, their faith is cultural identity.  One attends service or Mass on Sunday out of ritual and culture, not so much an act of love to God.  Some may not even attend regularly but only during holidays!  Prayers to them are in times of need or random acts of clarity that fade with new physical distractions.  Are these individuals evil?  By no means!  Many are good people but they are not directed to the higher priorities.  They may very well believe in God and the commandments but they have become stuck in the mud and progress in spiritual life has become stagnant.  Still, God has a way of shaking the soul and calling it to Him.  Spiritual Advisors and directors can help highlight this awakening and guide individuals from naive and spiritual immature assumptions about God and prayer and use these incidents as a way to cultivate a true relationship with God.

The soul that ventures into true prayer life still faces numerous issues.  The calls of the world are strong still.  Occasions of sin, old habits, and temporal desires still remain strong.  The devil does not release souls so easy.  The soul will be tempted and turned back to the noise but progress is key.  Encouragement, patience, and goals remain essential for this soul.  Much like a physical trainer, the spiritual director must expect setbacks.  Those who begin to train physically or diet have many set backs.  It is hard to retrain mindsets and replace old habits with positive coping.  Like addition, or bad diet, the brain has numerous neuro pathways that are set for default in times of stress, trauma, or triggers.  So, the soul that is experiencing new prayer and spiritual renewal faces the tugs of the world and bad habits.  These triggers should be expected.  Within training of the soul, goals should be realistic in prayer life, encouragement frequent, and progress modest but continual.  Setbacks should not be seen with despair but as opportunity to make better.  In this delicate early phase, the soul teeters back and forth between the cold lies of the world and warm truth of God.  Through grace, guidance and continual effort, new habits can be formed, virtues can replace vices, and a deeper understanding of prayer can ensure for the soul.

Later Phases and Complications

As anyone becomes more skilled in a process or shows progress, one naturally becomes proud of ones success.  In a diet, one becomes more confident and happy with how one looks as weight goals manifest in better clothing fits and reflections in the mirror.  As someone progresses in weight room training, one becomes more enamored with one’s growing physique and muscular definition.  In itself, this is not bad.  Self esteem and self concept is key in psychology and counseling for a healthy emotional self.  However, like so many times in psychology, subjective image and happiness can be the only goal for self satisfaction.  It is crucial to balance one’s own pride in improvement with humility and concern for others.  It needs to be evaluated not only in one’s own success but also in honoring the body that God has given as a temple of the Holy Spirit.  So both are important.  One should find sense of pride in improvement but not inherit the vice of pride in character.  This can be a tricky balancing act and is even more tricky in spiritual prayer life.

As the soul becomes more focused on God and more conscious of not offending Him, it can sometimes see itself as “better” than others, or even esteem itself.  This contradicts the gift of grace.  One works through faith, but one does not earn merit without the grace of the Holy Spirit gained by Christ at the cross.  Humility is key to maintain in this phase of spiritual development.  St Vincent De Paul emphasized the power of humility.  He pointed out that humility is something the devil cannot comprehend nor defend himself against.  This is why Mary was such a powerful adversary to him.  Her humility despite her grace stifled him and rebuked his very existence.  Christ teaches as well that the first shall be last and the last shall be first in heaven.  Humility is hence crucial when making gains.  As Mary declared to Gabriel, “my soul magnifies the Lord”.  One must then as one becomes more proficient in the habit of virtue, its cultivation and prayer life, reflect all glory and good to God.  These are the fruits of the Holy Spirit flowering within the soul allowing God’s inner presence of it to manifest, not the works of a broken nature.

Another later complication within prayer life includes the times of aridity or lack the emotional presences and joys experienced in prayer life.  Avila emphasized that not all prayer life is full of consolations, feelings of peace and joy, but many times, an aridity emerges, where the soul may not feel God’s presence.  Instead the soul feels as if the prayers are not heard, or as if the prayers are not good enough, or if the person is unworthy of God’s love.  This possible turn to despair or even return to physical distractions can attempts of the devil to test the soul.  It can also be a trial granted by God to teach the soul its needed humility and also purpose.  Yes, as children one should expect parental graces all the time, but one must also look at God as Creator and oneself as sinner.  To pray to receive consolations and good feelings, denies the very nature of justice and adoration to God for the sole purpose of His glory.  In love, one loves not for return, but for the very nature of the object itself.  Aridity teaches the soul to love without return, to humble itself before God, and to help it acknowledge how precious the presence of God is and how terrible sin separates the soul from God.

Many souls in later spiritual life face trials of desolation and aridity which God uses as ways to bring them closer and more dependent upon Him

Spiritual Directors can play a steadying force for souls who deal with aridity.  They can emphasize humility but also obedience to God’s will.  Many souls at this relationship level with God still are very connected to the world.  In fact, most of us are!  We have temporal needs and duties, but sometimes these temporal needs and duties can complicate a relationship with God when they become disordered or not properly prioritized.   Uniting one’s will with God realizes that prayer is a covenant and not only the consolations and blessings are part of the divine plan, but also one’s aridity, sufferings and crosses are also part of God’s will.  Christ told His followers, to take up their cross and to follow Him.  He accepted the Father’s will unto death in the garden.  Souls are expected no less to unite their wills with God and to carry their crosses.   In becoming closer to God, one must then find humility, obedience and acceptance of God’s will and understand that suffering and love of God is what matters most.

For Avila, life involved a convent, but for many individuals life involves a busy world where contemplation is not always an option.  Individuals can become distracted by deadlines, work schedules, family drama or emergencies, or basic temporal cares of the body.  Christ Himself lived such a life for 30 years.  He worked as a carpenter under St Joseph’s guidance.  He helped support His mother, Mary, and they dealt with daily struggles of debts, choirs and finding food on the table.  So how can a person advance spiritually in prayer, contemplation, and communion with God in a world that is so noisy at best, and at worst, tied to numerous occasions of sins, or as Avila describes “small reptile” scurrying along the floor?

First and foremost, everything ties in prayer to uniting one’s will to God.  As Christ said in the garden, “Let thy will be done”.  This was a difficult thing considering within the prayer, Christ asked for the cup of death to be passed on but He submitted.  Individuals too must submit their will despite their requests and by uniting one’s will, God’s plan unfolds.  Whatever state of being one is in, when one finally surrenders to God, things begin to fall into motion.  One may very well be surprised as well to see certain aspects of one’s life vocation fall into place into a greater plan as well with other pieces of the puzzle coming together.

Through submission of one’s will, the day becomes God’s day.  One then is open to offer up these daily tasks which can become distractions into living prayers.   Scripture teaches one to unite one’s sufferings and cross to Christ.  When one unites one’s temporal duties to God, they become spiritual prayers.  St Theresa the Little Flower, not to be confused with Avila, offered the most simple duties to God, such as sweeping the floor.  While many individuals feel the need to do great penances (which is good),  many forget the little things.  The little things are not in one’s control.  The little things are imposed and are not chosen.  When they are offered to God, they become a prayer.  Whether it is working a late shift, enduring a manager’s criticism, or doing the laundry when tired, the little things when given to Christ and shared in His passion, become not works of personal merit, but works of grace through Christ.  Daily offerings give each day, every joy, success, trial, tribulation or cross to Christ in advance and turn what would normally be a daily distraction into daily prayer.  It formulates humility, obedience, and keeps oneself focused on God.  Spiritual Directors should advocate within their spiritual children the necessity of the Daily Offering in all prayer life.

Prayer Cultivates Many Things

We discussed how critical prayer is to the life force of the soul.  It is in injection of God’s grace into the soul.  While it is only one of the many elements of communication with God and how grace is afforded to the soul, primarily actual graces, it serves as a function as critical as breathing in everyday life.  While other life giving graces are gained at Baptism and other spiritually nutritional graces granted for different sacramental needs such as in reconciliation, or Eucharist, daily prayer is the constant breathing and cycling of those graces throughout the self.  Through constant prayer, one’s primary end is always in sight.  It maintains that focus and spiritual exercise to keep the spiritual faculties sharp.  It helps cultivate virtues in daily life and directs the soul towards higher things.  It keeps the soul on the righteous road avoiding sideshows and distractions that can lead to spiritual ruin. When the soul is contact with God, it is able to see more clearly, act more purely, and perform its duties more perfectly.  Like making one’s bed in the morning, it sets the standard for the day.  Prayer organizes the soul and attunes it, so as to enable rest of the mind’s faculties to become more focused and aligned with the winds and storms of the day.  When one is spiritual set, one becomes mentally set.

With so many spiritual benefits that pour into one’s daily life, one cannot dismiss the necessity of prayer.  A new cultural phrase has emerges, as seen with Mark Wahlberg- He asks the question “Are you prayed up?”  Like food for the body, make sure the answer is always yes!

Conclusion

Please also review AIHCP’s Christian Counseling and also Spiritual Direction Program

We have reviewed what prayer is, its aim, types of prayers and issues involving spiritual progression at early and later phases.  We have sought direction through the teachings of Christ Himself, Scripture, and the value of mystical saints who elevated their prayer life with constant devotion to Christ and faith in the Holy Spirit.  Spiritual Directors can help souls find prayer, maintain it, and set realistic goals in prayer life.  However it is important to note that the battle for spiritual life is one tied to mental issues, as well as physical issues.  Bad habits, traumas, occasions of sins, and old ways of thinking can become roadblocks.  Even later in spiritual life, the devil can turn confidence to pride.  So one must forever remain humble and obedient to God’s will and remain dependent on God’s grace.  This is not about our prayers but how God transforms our imperfect communication into something beautiful through His grace.

Please also review AIHCP’s Christian Counseling Certification, as well as Spiritual Direction Program.

Additional Blogs

Spiritual Suffering.  Access here

Spiritual Vocation.  Access here

Early Issues in Spiritual Direction. Access here

References

St Teresa of Avila.  Interior Castle

St Ignatius of Loyola. Spiritual Exercises

Additional Resources

Mulcahy, T. “THE SOUL’S JOURNEY TO GOD: A CONCISE SUMMARY OF SAINT TERESA OF AVILA’S INTERIOR CASTLE”. Catholic Strength.  Access here

Ways to Build a Stronger Prayer Life. Bible Hub.  Access here

A Life Of Prayer (What It Is and How To Actually Do It). (2024). Daily Effective Prayer.  Access here

 

 

Christian Spirituality and Counseling: Ignatian Spiritual Meditation

Posted on by Mark Moran

Meditation is a powerful imaginative tool to heal the body and connect it to higher meanings and purposes.  Secular society has branded it and many have turned to Eastern techniques to maximize its potential.  Even, AIHCP itself offers a variety of secular based meditation courses that lead to certification and aid individuals in utilizing meditation for better health.  However, within the norms of Christianity, meditation has always existed within its own right and discipline.  In AIHCP’s SC600 course, “Christian Meditation”, the ideals of Biblical base meditation are explored as the word opens the mind to the life of Christ and His mother.   For the Christian, the health and order meditation affords is a side benefit but the primary purpose is to lift one’s mind to God in a deeper union.  St Ignatius Loyola fully understood the power of meditation as a tool to becoming closer to God.  Ignatian spiritual meditation is best discovered and learned in his spiritual exercises.  St Ignatius’ Loyola’s meditations are Christ0-centric and biblical based upon the life of Christ and invite the senses and imagination to discover Christ and elevate one’s entire being to His worship.  This blog will take a closer look at how St Ignatius utilizes meditation in his exercises.

St Ignatius invites one to a deeper meditative experience with Christ that does not merely reflect but actively engages with Christ

Please also review AIHCP’s Christian Counseling Certification as well as AIHCP’s developing Spiritual Direction Program.

The Format of the Exercises

Throughout the four weeks, Ignatius invites the soul to live the life of Christ by meditating on His birth, His early life, His passion, as well as His resurrection.  Many times quoting Scripture directly, he invites the soul into the mysteries of Christ with deep commentary on Scripture that investigates the majesty of the Word becoming Flesh and focusing in great detail things that exist between the lines of the verses found in Scripture.

He presents each mystery or part of Christ’s life with various preludes.  He invites the reader to review each prelude, ranging from 1 to 3 preludes, to further enter into a deeper meditation about th the mystery.   For instance, when inviting the soul to contemplate the deeper mystery of the Nativity, he opens with a prayer and then presents 3 preludes to mediate upon and 3 additional points.  In doing, so he invites the reader to not only think about or read, but to encounter the moment as a witness.  He asks the reader to imagine oneself being there as an outside observer and as the reader becomes more quiet and focused, introduces other elements of the Nativity to dwell upon.  Within the Nativity, he asks us to dwell upon the cave or stable, the coldness of the weather, and the humility of Joseph and Mary.  He pushes us to consider their state of mind, as well as the quietness of the night and the ignorance of the world to not recognize the coming of God on earth.  He also invites what he refers to as a colloquy or short conversation with the person in the story.  Whether St Joseph, Mary, or the Christ child, the reader is invited to not only mediate and dwell but also to engage into the story.

Ignatius felt it prudent to apply the five senses to any meditation.  For instance, upon reception of Communion, he emphasized we engage the Eucharist with our senses of sight, hearing, taste and smell and touch.  In sight, he asks us to imagine the Christ in the Eucharist and the powerful mystical miracle behind it.  With our ears, to hear the words of Christ, either consoling, gentle reprimanding, forgiving, or advising us.  With our taste and smell, to feel the inner pains and joys of Christ in the world.  Finally with touch, to imagine literally, as the apostles did, reaching out and touching Christ.  Many times, Ignatius hoped to extract deep emotion, even tears, to provoke conversation and piety before the Lord.

Again, he utilizes the same procedure and format throughout Christ’s life.  As with the Nativity, he asks us during Christ’s passion to walk with Christ from the garden to the cross.  Again with preludes to focus upon and words of prayer to engage, we kneel and pray with Christ in the garden and stand with Him at the cross.  Since Christ is divine and God, the Divinity of Christ can hear our echoes of consolation and contrition in the moment of His suffering.  Like Symon of Cyrene, through meditation and placing ourselves at the spot, we can meditate upon the past but also be part of the living event.  Because again of Christ’s divinity and lack of temporal time limitations, He can hear and see all events.  So while dying for past, present and future sins not committed yet temporally on the cross, He can also hear and see our consolations and acts of love from the past and future.  St Ignatius invites our senses to help us be there and experience Christ in meditation and to not only think about what occurred but to also engage Him in the moment.   I make reference to this in my Echo Meditation blog.

Conclusion

So as we pray and mediate, mediate as if physically present and utilize the senses to become more close to God.  St Ignatius gives us the tools and images in his exercises to help aid us in finding Christ in the Gospels and opening Him to us in a real and present way.  Through his preludes, points and emphasis on engaging the senses, one can find a more intimate union with Christ in meditation.  This is a true Christian meditation that finds its basis in Scripture and Christ and helps the soul engage, learn and become closer to God.

Please also review AIHCP’s Christian Counseling Certification

Please also review AIHCP’s Christian Counseling Certification, as well as its future Spiritual Direction Program.  Also, please review AIHCP’s Meditation instructor Program which offers a more secular approach to meditation.  Please also if not enrolled, consider for CE purposes taking AIHCP’s Ignatian Spirituality course, SC620

Additional AIHCP Blogs

Echo Meditation: Access here

Eastern and Western Meditation.  Access here

References

The Spiritual Exercises of St Ignatius

Additional Resources

O’Brien, K. “Ignatian Contemplation: Imaginative Prayer”. IgnatianSpirituality.com.  Access here

How to Pray: A Step-by-Step Guide to Ignatian Contemplation (2024). Focus.  Access here

Lilly, J. “How to Do an Ignatian Meditation”  Youth Apostles. Access here

 

Christian Spiritual Direction: Vocation and Discernment

Posted on by Mark Moran

All human beings are called to know, love and serve God.  This is a Divine mandate that answers to the virtue of justice.  Within justice, the amount of what is due is given to the other.  In the case of God, His creation owes to Him worship and service, but God in His infinite love and mercy, has not only made us His creation but also His children.  By making us in His own image and likeness, He has called us into a real spiritual dialogue and relationship with Him.  Through grace, He has elevated us to the underserved titles of “sons and daughters”.

Discernment is key in discovering and uniting oneself to God’s will and God’s particular calling and vocation

Through free will, God gives us the choice to exist in this state of happiness or to choose our own happiness.  Like the demons before, many individuals reject this offer and use their gift of free will to their damnation.  Instead of knowing, loving and serving God, they choose to know the world, love oneself and serve indirectly Satan.  They walk away from the banner of Christ and instead choose the quick and easy road of immediate pleasure and vice that destroys the soul.

Each person beyond the basis of justice to know, love and serve the Lord, has unique a vocation or particular calling that is beyond our universal call to know, love and serve God.  There are different types of callings and vocations within life that compliment one’s universal calling.  One fulfills vocation when one offers to Christ all actions, no matter how mundane, and through God’s grace turns the ordinary events of the day into extraordinary events by tying them to Christ as one’s High Priest.  Every decision in one way or another is a decision that leads one to our ultimate end which is God.  In this blog, we will discuss vocations that are general as well as the existential vocation of one’s life and how to better think about, prepare and undertake it.

Spiritual Advisors and Directors are excellent resources to help souls discover their unique path.  All souls have a general path that we share through the Church, but we each have special unique trails we can discover through discernment and prayer..  Spiritual Advisors can help souls find these paths and trails and shine light on God’s direction.  Please also review AIHCP’s Christian Counseling Certification as well as AIHCP’s Spiritual Direction Program.

VOCATION

We all have a vocation.  Christ told the apostles, to pick up their cross and to follow Him.  As Christians, we are to know, love and serve God.  We are to manifest within our lives the light of Christ to the world.  This is our universal vocation.  All things we do must either contribute to this, or at least remain neutral and non-detrimental to that function.  While spiritually, our vocation to spiritual life is central, we must also fulfill our relational vocations to others.  Those in ministry have unique relations as well as those who are married or single.  All callings are important and equal when they meet the call of Christ. Our spiritual calling is the highest call of our vocation and this is met through prayer and love of God and neighbor.

As temporal beings, we have many other needs and hence vocational obligations.  As stated these temporal things are important to our existence.  They must either contribute to our spiritual end, or at least remain neutral and non-hindering to that end.  In this way, one’s profession can be seen as a vocation.  A father or mother who works long hours to support the children is fulfilling a parental vocation but also a professional one to afford basic care, food, shelter and clothing, as well as service to the employer.  Hence any duties in themselves can become daily vocations.   Any relationships that need to be cared or tended can also become a daily vocation.   Like St Joseph, we offer these daily duties as a worker, father, or spouse to God.  Like St. Theresa the Little Flower, we turn the most mundane act of sweeping the convent floors as duties we perform for the glory of God.  We hence fulfill our daily duty and vocation and transform something so mundane and ordinary into something extraordinary when we do them with excellence and love of God.  These daily events then themselves become prayers to God.

Beyond our universal vocation to know, love and serve God, we also have particular callings and vocations to ministry, the priesthood, married life, or a holy singlehood

Some events in the day can be distractions to salvation. Events that steal from our primary vocation and end which is God, as well as take energy, time and emotion from our core duties are distractions and illusions of the world.  These distractions hope to push us away from our duties to God, self and family.  In discernment, when we engage in activities we must diagnose them in accordance with our primary end, our daily duties and responsibilities.   Do these actions deviate from our end?  Are they inherently sinful in themselves?  Are they only an occasion to sin?  Are they taking time away from family and God?

St Ignatius in his Spiritual Exercises makes it very simple when making an election or choice in life about doing or not doing something.  He suggest imaging standing before the throne of God on judgement day and calculating if the event or decision is helpful towards one’s salvation or detrimental.  He also asks us to examine our conscience in any decision as well the action.  What are the fruits of the action?  What can occur that is good versus bad?  Does it correlate with the laws of God?  Does the means equate our true end with God, or does the event itself become its own end?

Whenever making a choice or life decision, one must contemplate, seek counsel, and pray.  Many callings need thoroughly contemplated.  Of course the first and foremost sign is does it meet our final end?  Many things can meet this criteria but one must continue to contemplate further to see if this particular and exact choice or decision is meant for someone.  For those, usually three callings emerge.  The first, ministry, the second marriage, and the final single life.  All three vocational callings demand the universal vocation of all humanity but each one has its own unique place in the Mystical Body of Christ.  It is important to ensure that these callings and states are not one’s true end, but are means to fulling that end.

For example, marriage, or the religious life are equally beautiful callings but they themselves must not represent the end and culminating aspect of one’s life.  Instead they should represent means that help one reach their own end in unison with God’s will.  So, if the decision or calling in itself is good and aligns with humanity’s final end, one must begin to discern if it is indeed the calling and way God hopes to utilize us.

This involves not only prayer and counsel, but also evaluation of one’s own will.  Recall, the rich man in the Gospel had done everything he was supposed to do but one thing.  When Christ asked him to give up all he had and to follow Him, this troubled the man deeply.  So many are called but few are chosen because of our own free will.  Many times, even not at the cost of sin, our wills do not align with God in a preferred state in life.  God does not wish to force us any particular calling, but He does know what we are best suited for and what would give the greatest fulness to us..  We have been equipped with particular spiritual talents to meet the call of God, so when we submit our will to God, we then are ready to move more peacefully and perfectly in this life.

Take into account Mary.  She never questioned God.  She said to let it be done according to the will of God.  St Joseph as well without hesitation took Mary as his wife and raised the Christ child.  In all cases, individuals united their will to the will of God.  If one is to truly find their vocation, then one must submit oneself to the will of God in  humility and obedience.  For those that are willing to submit to God, this is good news, but it still represents a difficult decision in discerning.  Unfortunately God is not always loud and clear.

Hearing God

We have spoken about living a life first that fulfills one’s general vocation of knowing, loving and serving God.  We have also spoke about the importance of fulfilling our daily duty in humility and obedience to God.  That same humility and obedience should carry to the fulfillment of His will and service to Him within our particular calling..  Yet hearing and discerning can sometimes be difficult.

The noises of the world can sometimes drown out God’s voice.  We need to direct ourselves in prayer and meditation and seek counsel as needed but there are a few inherent signs of a particular calling (and when I say calling, I mean any calling, marriage, singlehood, monastic life, or priesthood).  Being first and primary a disciple of Christ, there are certain signs the Holy Spirit showers us with.  Sometimes, we may feel these signs and interior voices through the sacraments or the reading of Scripture, or while doing penance, or working with the poor.  Other times, indirect statements from strangers, or signs throughout the day can redirect one to the manifestation God is trying to display.

Prayer and meditation help us to more clearly hear the voice of the Lord in everyday life

In addition to signs and coincidences, our own inner self plays a key role.  We naturally gravitate towards what God has deemed for us.   If we feel a strong connection to a family with children, then our vocation could very well be the married life, or if we see and feel the grace of a minister or priest who proclaims the Gospel, this may be a inward desire towards that.  In addition, our skill, talents and spiritual charisms are many times tied to the vocation or calling that God desires for us.   Someone well trained in theology may very well be prepared to preach the Gospel at some level, lay or clerical, or may be called for higher levels of Church administration.   Those blessed with leadership skills, communicative skills, and higher academic achievement in studies may have a calling within Christ’s Church to lead.  Others may be more introvert but spiritual and feel a calling to a more private life with God in a monastery.  Others may have a calling to love another person and to share in the creation of new lives.  In this calling, they possess the qualities for partnership and compassion, while someone with a ministry or single life calling may naturally be more inclined to a life that is solitary.

God sometimes also pushes one to one’s particular vocation through the presence of need.  When someone sees the lack of religious or short handed churches, or less care for the poor, or less advocates for the weak and sick, then these are ways God instills into the soul a yearning to act.  These calls to action can feel very personal and one may have a strong passion residing inside to meet that need.

So while God can awaken us the way he did with Saul via an intense vision and conversion, He usually respects our free will and subtly turns so we need to be  attentive and listening.  It involves our humility and obedience to Him and most importantly our love for God.  We need to put God first and live a life that is based on decisions that reflect God and His laws.  When our conscience is well formed and sound, it can guide us to a position to truly discern and hear God.

St Ignatius again points out that messages from God, direct or indirect, reflect our holy end.  Discernment that leads to selfish ends, or immoral pursuits, or the production of bad fruits, are not from God.  So it is important to discern the nature of the election or decision, the objective reality of the choice and its consequences and to place it in subjugation to the laws of God.  Then and only then can we see beyond our universal end and see what is also our particular end.

Finding Peace in the Anxiety

Giving our day to God is the first step in finding peace and removing anxiety.  When the soul attaches it’s will to the Father, then it fears less.  It sees the bumps and discomforts of life, but sees them as happy crosses to suffer for.  The soul indeed soon discovers that God always has a plan.  So while one worries about one’s career, or if they should marry, or enter the religious life, or if they feel ambivalent in their social life’s decisions with their religious beliefs and unsure where to go, if we simply give God each day, then we can find some peace and direction.

Anxiety comes from the evil one.  It comes from association with things of the enemy.  St Ignatius points out two standards.  The standard of Christ and His banner, or the standard of Satan which is of this world.  When consciously or even indirectly choose things that are bad and of Satan’s banner, the fruit will produce.  The temptations and lies of this world associated with certain callings can never give true clarity, happiness and peace.  Only placement in Christ can our true ultimate end be met.  We may experience natural tremors in this life.  We may suffer our daily crosses, but these types of anxieties are far different when aligned with Christ.

Following the will of God brings peace and joy and good fruits. Yet so many fear tying their will to God over their own. This is what causes anxiety and pain

To remain within the standard of Christ and discover our particular calling one must turn to prayer.  Prayers to the Holy Spirit for wisdom, understanding and knowledge, and for the virtue of fortitude and temperance in daily dealings can help a person face each day with the necessary grace and guidance from God.  God desires peace and calmness in our life.  He understands that we exist in a fallen world and bad things can occur, but He is willing to walk with us and guide us.  He also helps us to avoid the temporal noises that are detrimental to our calling.   The devil utilizes the noises of anxiety and insecurity mixed with multiple detours that take from the time God deserves–hence these virtues serve as important protections.  In our daily life,  we must make the ordinary become extraordinary by giving to God each task.    As each day becomes a prayer, then one becomes more open to the grand plan of one’s life.  Each day given to God leads to the next which builds upon each other until in reveals the beauty of God’s plan.   This should remove anxiety because God loves us.  He loves us and wishes for us to be happy.  He also grants us numerous choices in our independence.  God wants our love and respects our choices in this life.  However, there will always be a inner movement towards what the soul was designed for and how blessed are individuals who answer the call that God ordained for them.

The quickest way to eventual find one’s unique calling and avoid the noises of Satan and the world is unifying one’s will to God.  When our will becomes one with God, then our decisions align regarding daily duties, as well as long term callings.  Each day, one should unite their will to God.  This is not subjugation or control but a passive release to become aligned with God.  God’s will is not one of pain and suffering, those things spar from the world, sin, our choices and Satan.  God’s will is for our peace and wholeness with Him.  When we unite our wills His, we show humility and obedience, as Mary and Joseph showed to God’s plan.  When these wills meet, not only will we discover our long term calling, but God will also guide us through our daily duties with better clarity and peace.  Even when loss, suffering and hardships occur, the soul that unites wills with God, will find consolation and direction.   God’s will is ultimately joy not control.   It is the map to one’s salvation as well as to one’s individual calling.  It seeks to direct us so we can have peace and love.  It should not be seen as a sentence to serve but a partnership that is for our own best interest.  When we choose the standard of Satan, we choose us, we choose the world, we choose things that are detrimental to spiritual growth and peace.  The moment the soul surrenders and trusts God over self, then daily duties and overall callings will manifest with graces equipped to help one face all crosses and obstacles and most importantly, to find peace in life.

In the meantime, if one is discerning marriage, or priesthood, continue to pray for guidance but do not allow thoughts of the future that are far away to cloud the present day.  The present day is rich with opportunities to please God and fulfill our daily vocation.  When individuals focus and allow anxiety to haunt them in regards to their future, they sometimes miss the moments before them.  The vocation of the present is just as important as the vocation of the future.  Today itself is a prayer and opportunity to know love and serve God.  It will build habits that may enable us one day to fulfill that calling more perfectly.   As Padre Pio rightfully saw, spiritual development is a motion of growing closer to God overtime.  The stagnant soul is unable to grow, or feel, or love, but the soul that is in process, even if far away from the finish line, is moving towards his or her ultimate end.  This is important to remember in monitoring spiritual anxiety as well as contemplating one’s vocation.

Conclusion

Please also review AIHCP’s Spiritual Director Program as well as its Christian Counseling Program

A vocation and a special calling beyond our daily life is exciting.   We should not fear it or become obsessed and anxious over it.  God loves us in the moment and we must remember that.  We need to tie our will to God so we can better fulfill that vocation.  God’s choices for us are for all well being in all facets, while the standard of Satan and self leads to illusions of happiness which cause anxiety, anger and depression.  We do not wish to be as Jonah fleeing God’s will.  We know as he fled Nineveh, he was swallowed by a large fish, only to be released 3 days later.  So we cannot flee our vocation, but we must realize beyond our duty to know, love and serve God, that we are also called in a special way with special talents to grow the Church and Christ’s Mystical Body on Earth.  We need to be receptive of this, know how to discern it, and how to listen and respond to it.  This involves unifying one’s own will and desires with God and trusting the path that God has plotted for us.

In the meantime, pray everyday for grace to fulfill daily duties with excellence but also illumination to truly understand one’s calling.  Please also review AIHCP’s Christian Counseling Certification as well as its Spiritual Direction Program

Additional Blogs

Early Issues in Spiritual Direction.  Access here

Spiritual Discernment: Access here

Spiritual Desolation: Access here

Crisis and Doubt in Faith.  Access here

Additional Resources

Vocations. Ignatian Spirituality.  Access here

Chapman, A. “5 Examples of Vocation in the Bible (And Lessons to Learn from the Stories)”.  Access here

Mosseau, J. “How to Discern Your Vocation [+ Tips for Discerning Religious Life]”. University of San Diego.  Access here

Early Issues in Spiritual Advising

Posted on by Mark Moran

A soul that has finally turned inward to the reality of existence and its purpose has taken a big first step.  The intellect and will has finally identified the empty promises of the world.  It has acknowledged the existential void that only materialism, lust, and drugs promise.  The soul has finally realized that this temporal world is far from perfect and can never grant one’s complete needs, much less quench the thirst for meaning.

The soul in this state has acknowledged the reality that something is very wrong in the temporal realm and that something is truly messing.  The sounds, sights and scents of the world have become like a child’s toy or a rattle that entertains the infant that one as an adult has overgrown.  One’s spiritual sight recognizes the empty lies and temporary function of these realities.   Maybe this movement is due to a loss, or a disease, or merely the depression of life that seems to never offer that perfect solution.  Driven by dopamine experiences, the soul realizes that its overall mood after the excitement is quite alone and unfulfilled.  There needs to meaning attached to life.  There needs to be a meaning beyond the loud noises and excitement that fades so quickly in the morning dawn.

Spiritual directors are like life coaches but for the soul. Please also review AIHCP’s Christian Counseling Program as well as its Spiritual Director Program

In essence, the soul is awakening from the matrix of temporal life.  It is hearing, albeit faint, the whisper of Christ and the need of grace.   Whether through someone’s prayer, or a slight brush with the divine, or spiritual movement, the Holy Spirit is gently calling the soul away from its errors, its imperfections and its follies.  It offers the soul something lasting, something real and something that will help one fulfill one’s true end and vocation in this life.

Please also review AIHCP’s Spiritual Direction Certification or also its Christian Counseling Certification.  A Spiritual Director is different from a Christian Counselor.  Spiritual Direction is almost as Life Coaching for the body.   It entails not necessarily facing a particular problem but oversees the process of the soul towards God.  It helps remove spiritual traps and help the soul become closer to God through goals and spiritual exercises.  The Spiritual Director is usually a priest or minister but can also be someone of a educated level and spiritual closeness to God.  A Spiritual Director also knows the person’s spiritual life and has the ability to offer insight.

The Conversion and Movement Towards Change

Habits, whether virtuous or viceful, do not change overnight.   A person’s neuro pathways form trodden trails that are set as a person’s default system still have control.  Even when a soul becomes awakening and seeks exciting and monumental changes, one many times experiences lapses.  Whether this be a sinful vice, a drug addiction, or one’s daily routines, it takes discipline and accepting the grace of the Holy Spirit to begin upon the route of change.

Counselors, even more so than spiritual advisors, encounter the desire of their clients to change.  This change may be due to something that has occurred, or a spiritual distress, or close moment of death, but despite all good intentions, change itself is an arduous journey.  For example, a person on Jan 1st, proclaims a new life and healthy body via diet and attendance at the gym.   While this goal is noble and good, many see it fade overtime.  The individual overtakes too big a change, or does not foresee the difficulties and obstacles.  The person may be tempted of past neuro-wired behaviors that push one back to a default.  For instance, the late night snacks, or the extra nap after work, or the desire to escape a particular vice of swearing that has overtaken the person, are not magical and miraculous changes.  These changes are rare and the Saul to Paul moment is not the paradigm to follow.  In most cases, one’s free will must seek that change and go forward with it.   Through discipline and fortitude, one continues to rewire the subconscious of bad habits through reward and punishment, as well as repetition.  Beyond forming new habits or virtues, repetition leads to altering the conscious mind to a new default mode.  This type of change requires accountability, repetition, and a firm amendment.

These changes again are not instant and lapses occur.  These lapses sometimes can be the final call to retreat for a person.  The person is overcome by the change, finds shame and guilt in lack of progress or in failure, and returns to the original default mode of physical or spiritually unhealthy habits.  While some can fall to one knee and arise the next, many have various anxiety or depression issues or lack of family support that all but guarantee relapse.

Spiritual directors help guide one’s spiritual direction to God while helping one through all the spiritual troubles

This is why as Christians, and especially mentors and directors to other Christians,  one must not only identify spiritual malady but also become a coach or counselor who helps individuals meet goals.  Like any counselor, plans are created for new goals and ways of life.  A coach or dietician may help a player or client develop a way to facilitate change but with a tiered goal approach that rewards the person for stepping stone achievements that are well before the finish line.  Through this guidance, the director can help a person formulate a change in one’s life who faces a particular vice.  The director expects one to fall, or take a step back, but nevertheless, inspires the person to push forward.

It would be prudent to note that despite all one’s efforts and works that lead to salvation cannot be earned.  Unlike the heretic Pelagius, one cannot imitate Christ and become truly holy and enter salvation without grace.  Even the greatest saint due to a few sins is not worthy to stand before the most Divine, but through Christ’s death on the cross, the grace of the Holy Spirit and the numerous sacramental graces given to God’s people, the soul has hope.  Grace brings salvation and through opening our eyes but also giving one the ability to cooperate with God in attaining salvation.   Thinking one can work out one’s own salvation, or for that matter  the opposite which assumes a simple declaration of faith suffices errors theologically.  Salvation and change is through the grace and gift of faith but that is merely the starting point.  Grace ensures that faith is a working faith.  One where the soul cooperates with the graces that God has showered upon him or her, to facilitate change.  That change may have psychological or mental road blocks of habit, but through the grace of the Holy Spirit and cooperation of that grace, then faith becomes a working faith carved through the desire of love of God.

Directors help the individual cultivate the spiritual change and remain as personal coaches who help the soul utilize the grace to produce fruits within the person.  This ensures that the spiritual advisor is more than a religious dogmatist, but one who also is pastoral in  nature and helpful in introducing and sustaining the person to that change.

Challenges to Change and Early Roadblocks

As a spiritual advisor, one is not to judge, but to aid.  One understands that the transformation taking place is the grace of Holy Spirit which utilizes the spirituality of the director and the desire of the person to work towards a better spiritual life.  Namely, a life that seeks to know, love and serve God in this world.  When one places God as his or her ultimate end and ties one’s will to the desires of God, then true change can occur.  The grace of the Holy Spirit can begin to excite the soul beyond its prior programming.   The soul turns to more spiritual concepts and ideals, as well as enters into a more Christo-centric life style.  The soul begins to rewire neuropathways with bad default modes that easily scurry back to the world and its lies.  The new pathways recognize other ways to do things through the the habit of virtue over the habit of vice.

Teaching the soul patience, humility and obedience are key elements in helping the soul continue in its journey to a better relationship with God but make no mistake, the evil one and his many legions of demons find great discomfort in conversion.  Spiritual warfare will intensify as the soul becomes closer to God.  What once was under the control of the demonic now has escaped his hold of vice.

St Teresa of Avila in her classic, the “Interior Castle” speaks of the soul who has first acknowledged this awakening to God but points out in this first encounter or first mansion of the soul. the soul is very exposed.  While the soul has made a crucial declaration to God, it still faces numerous hardships associated with the new change.   If it was not already difficult to alter neuro pathways for better habits, one is still bombarded with the physical senses and whispers of the devil.  St Teresa refers to this occasions of sin as “reptiles” in the first room that run freely in and out.  These “reptiles” represent worldly desires that serve as distractions to the newly converted soul.   Reminders of the past that can include a scent, or a place, or a substance.  The devil attempts to distract the soul again to these “childhood rattles”.   He knows the soul is still very susceptible to its callings and can utilize dreams, or events to persuade the soul to do something one last time, or that the soul is overreacting in its change towards God.  The occasion of sin is a true stumbling block for many.  While some may stand back up, confess and become more resolute, many in this early mansion or relationship phase with God, can easily fall back into the previous life.  Whether its a physical addiction, or a vice, the area of comfort and default still remains powerful and, in many cases, the devil just merely needs to present something to the struggling soul.

There are many early roadblocks for a soul turning towards God

This is why when someone in the early phases of religious conversion emerges, they are still surrounded and may even be fond of certain activities.   Whether it porn from the cell phone, or gluttony with a dessert, or an addictive substance, the desire to utilize these things remain strong urges.  This is why the soul must flee those occasions of sin.  One should not attempt to challenge it or expose oneself to rediscover new strength, but as many saints have proclaimed, to flee without reserve and cast oneself into the lap of Christ for protection.

As a spiritual director, these souls do not deserve harsh judgement but instead mercy and understanding.  It is important to not permit the evil one to cast guilt and shame to such a level as to prevent one from getting back up again.  While guilt is good in identifying wrong, it can become toxic and lead to shame which makes the soul feel unworthy of God’s infinite mercy.  It leads to a new sin which is despair.  This is the reality of those within its first relationship level with God.  It is a back and forth motion of serving two masters.

St Ignatius in his exercises also points out that like a sick man who goes to the physician, will the person completely reject the medicine?  Many souls never return or take their spiritual medicine, but instead remain trapped in the deep mud of the temporal world.  They continue to be blinded and fooled by the illusions of this world.  St Ignatius points out that the spiritual sick may have desire to become better but this is in desire only for it forfeits the necessary steps to become more healthy.  Hence in spiritual direction, these early souls need encouragement, daily prayer, and repetition of new habits to replace the sinful or unhealthy default.  This involves a patient director but also a patient counselor who continues to work with the person despite setbacks.

St Teresa of Avila listed in total, 7 mansions of relation with God.  Most persons never make it out of the third level, much less the first two levels of awakening.  So let us briefly continue to take a look at the evolution of the soul that is energized by Holy Spirit to desire the greater good.  Individuals within the second level of relation have a greater intent to do what is right but like their counterparts are still distracted by the world.  They, however, are more aware of God’s call and do not become deaf or as easily confused.  They have the desire and push beyond it in certain good habits, but they are still very much exposed to the howls of the evil one.  While their religious consistency is greater, they still have many bad habits that need to be removed from their life.

Spiritual Directors may see a more intensified attempt to please God, but will see moments of release and failure.  Yet, these individuals are not as quick to dismiss the laws of God as not existent.  They accept the laws, but have difficulty sometimes keeping them.  Many of them may go to confession with the same sin but again committed, but unlike others, they feel the need to again rise when they fall.  It takes more than a sin to shake their faith but larger incidents.  Maybe a death in the family can cause bitterness to God.  They may very well see their new found spiritual awakening as a contract not a covenant.  In this they expect their good behavior to be rewarded.  When rewards or feelings of closeness to God never manifest, they can easily slip back into the first mansion.  Many have a poor understanding of the deeper mysteries of faith and can be lead astray despite their acknowledgement of Christ.

Those souls who enter the third level, or third mansion are still very young in their spiritual development.  While they have developed some basic virtues, and look to avoid sin, they have their own unique battles.  Their worldly needs are not always met with prayer and Christ first.  They many times find to balance the world with Christ.  They may not entertain more serious sin in the world but they still are very much provoked by it at times.

Their spiritual interior life has increased and their consistent devotion is becoming more habit like, but the devil will re-devise others ways to weaken these souls.  St Teresa of Avila warns that these souls can become victims of pride, become judgmental, and became also distressed upon bad events, or lack of consolations or good feelings of God’s presence.  In regards to pride, souls who are “doing the right thing” much like the rich man who asked Jesus what he must do to gain eternal life, find themselves in an impasse.  The pride whispers that they are holy and good because they pray everyday and attend service on Sunday.  They fail to see that their works are not their own but the work of the Holy Spirit.  In regards to others, they may begin to lecture others on how well spirituality and prayer works for them.  This may have a base of charity in it but for many it is pride in their decisions.  Some may also develop into those as the Pharisees, where the faith becomes more stuck than progressing because the soul feels it is doing everything right and can do no more.  In addition, the overt zeal of their conversion pushes them to more mechanical prayer and not personal prayer.  They can become more concerned with appearance.  For those who properly enter this phase, there must remain a humility and obedience.  One must continually pray for grace and center oneself on Christ and never permit oneself to see themselves as “holy”.  They need to show obedience to Christ and have a pure charity for one’s neighbor.  Instead of seeing relationship with God as contractual, they need to see it a covenant.   Those at this level of religious maturity should understand suffering, repentance, and continued vigilance are crucial as one becomes closer to God.   Whether secular or religious, individuals still face the world.  God’s grace and a good relationship helps one better see this world.  It helps one see the good and the bad and what to associate with, but God’s grace also seeks to transform oneself as one prepares for one’s final end.  This is why St. Ignatius so commonly points out choices .  An election or choice must have God at its end.  Any means to that end must be free from sin and proclaim God’s glory.  Learning to choose wisely is key in this phase of relationship with God.  One needs to continue to plan accordingly with that ultimate end in mind.

Giving to God one’s daily duty helps to fortify the soul and its ability to meet the proper goals and ends. As temporal beings, one cannot also remain in contact with God.  One has temporal duties which God does not chastise.  Christ Himself was a carpenter and had temporal duties.   The daily duty at every morning offers these tasks to God through Christ.  By united daily duties and task as well as sufferings, one gives to God one’s entire self.   This helps one meet goals and ends, while tying them to God’s will.  This is the core focus of covenant.  Christ walks with us everyday–in the good and the bad.   Through such a close relationship, one is better to have better elections of what to do or not do, as well as discernment regarding good endeavors and bad ones.

Prayer and Guidance

A good spiritual director based off the Paul-Timothy model can play a big role aiding one towards a closer relationship with Christ

Those in a deeper contemplative life also face their own inner demons.  A soul that enters into a deeper relationship such as the 4th and 5th levels or mansions face different issues.  St Teresa of Avila notates that beyond pride, there can also exist spiritual discontent, as well as despair in aridity as well as fear of failure.   The devil crafts all temptation plans based on the person.  Instead of outward assaults or occasions of sin that seem to bear the person no harm, he can start to dig at the soul’s relationship with God.  Is it as good as one wanted?  Does one feel ripped off?  Does one feel God abandoned them in desolation?  The devil will play on these insecurities to lessen the connection with God.

These souls may find discontent in their prayer life.  They may feel no presence, or they may feel despair or that they are not good enough.   Desolation and aridity are common, according to St Teresa of Avila. Whether it is the state of the soul or God’s will, sometimes it is harder to find tears, or emotion in prayer.  It can also become barren, as if Christ is not there.  This can serve as a test of the soul’s resolve, or also show the soul how much it needs God.  It can also aid the soul in understanding that God, as Creator, owes one nothing. Yet, His love is always present, even if not experienced each time. According to Avila, the soul needs sometimes to experience these states of aridity but to pray all the more strongly as a gift to God and as reparation for sins.

Many souls in prayer life also can become mechanical and lack meditation.  While the words are said, the mind wanders.  Avila realized that the broken human soul is weak.  When our mind wanders, one can again re-center, but one should not be cruel with oneself if it does occasionally wander.  Instead, brush it off and return to the prayer.   The words themselves still have come from one’s lips and mind.   Padre Pio encourages the soul to pray with sincerity but also warns of souls who become static in these later states.  Prayer becomes ritual instead of conversation.  The soul is no longer moving closer to God but is trapped in ritual of service or prayer.  Padre Pio believed that such states of a stagnant soul can be as a dangerous as a soul with no relationship.  Padre Pio believed that constant motion towards God is key no matter the spiritual level.  Is the soul growing?  Spiritual Directors need to assess the health of the prayer life and understand the inner motions of the soul itself.

In addition, some souls strive for perfection but again lose focus of the power of grace to transform.  It is not one’s deeds or works that can save oneself or bring one closer to perfection, but God’s grace.  The works of charity and love and prayer are fruits of that grace and a manifestation of working through faith via love.  So perfectionism is not something even the greatest saint can gain.  Individuals need to focus more so on love of Christ and allow that to take them to where they need to be.  Simple acts of love transform the soul and allows the Holy Spirit to perfect it in its final state in paradise.  Ones perfection is only through Christ.  The sooner one learns this complete dependence, the sooner one will have a more rewarding prayer life.  One cannot earn holiness, but only partake in it.

This is why it is wrong to be difficult with oneself during difficult times in prayer.  It permits despair and fear.  However, the moment one realizes that all sins are forgiven and covered through the Blood of Christ, one can find reassurance that the path is a noble one but one of cooperation with grace.  One should rightfully despise sin and attempt to avoid it at all costs, but one cannot allow pride or despair to undo the goodness.  Some souls hence experience dread because they lose focus on the mercy of God.  They analyze their prayer life.  They become scrupulous over the most minor of things and torment themselves without faith in Christ who loves them.   Directors need to be aware of these types of internal struggles of the soul who is attempting to become closer to God.  The director needs to understand times of spiritual aridity and lack of consolation in prayer.  The directors needs to help guide the soul away from self doubt, harshness in little things, and discontent.  Some souls may need reprimand, but others definitely require patience and mercy.  The soul who enters into deeper prayer and meditation is still very open to demonic attack which will impose within it these levels of pride, or levels of despair, or levels of fear.  This is why charity, humility and obedience are crucial for this level of spiritual development.

Conclusion

Please also review AIHCP’s Christian Counseling as well as Spiritual Direction programs

Spiritual life is an awakening.  Spiritual Directors can help guide souls through the phases of a relationship with God.  Whether the soul is first becoming awake, or a soul who is more seasoned with a relationship with Christ, they both face unique challenges at different levels of their spiritual development.  Some souls will face constant temptations or occasions of sin associated with the world and the bad habits they are hoping to leave.  Other souls will face more advanced issues in connecting with God.  At every level, Satan has a designed temptation to weaken union with God.  Spiritual Directors help souls in all states of development.  They help them in choice, discernment, spiritual warfare, and enhancement in spiritual life with God.   However, beyond just teaching, they also guide and coach the soul to reach its most highest level of perfection.  Within all of this movement, the director must point to God as the source and grace of one’s transformation.  While one cooperates with one’s salvation, one cannot save oneself but must submit oneself to Christ and the grace of the Holy Spirit to help one become changed.

Please also review AIHCP’s Christian Counseling Program as well as its Spiritual Direction Program

Other AIHCP Blogs

Spiritual Discernment: Access here

Spiritual Desolation: Access here

Crisis and Doubt in Faith.  Access here

Other sources

Consider reading St Teresa “Interior Castle” as well as St Ignatius “Spiritual Exercises”

“St. Teresa of Avila”. Daily Readings; Catholic Online.  Access here

Practical Steps to Discernment. Bible Hub.  Access here

“The Interior Castle”: A Spiritual Masterpiece by St. Teresa of Avila. Catholic Heroes.  Access here

Christian Counseling Certification: Lent

Posted on by Mark Moran

I. Lent

We explore the practices of early Christianity to see major theological developments that shaped the faith over centuries. The observance of Lent is a key part of Christian tradition and prepares believers for the celebration of Easter. This season of reflection and penance asks believers to examine themselves, fast, and pray. These actions mirror the 40 days Jesus spent in the wilderness. The history of Christianity from its start through the Medieval period explains how Lent developed within different cultural and theological settings. Also, the study of catechesis in the early Christian era shows the link between teaching and understanding. This is especially true regarding the role of Lent as a time for spiritual growth and renewal. We examine these basic elements to see how Lent shapes individual lives and strengthens the shared identity of Christianity.(Dr. Arnold R, 2017). Additionally, the study of catechesis during the early Christian era highlights the relationship between teaching and understanding, particularly concerning the significance of Lent as a time for spiritual growth and renewal (Fogleman A, 2023). By examining these foundational elements, we can gain a deeper appreciation for how Lent not only shapes individual lives but also fortifies the communal identity of Christianity itself.

Lent is time to allow Christ back into one’s heart

Lent is a profound season of reflection and spiritual renewal within Christianity. It traditionally spans 40 days leading up to Easter. This time features practices like fasting, prayer, and almsgiving. These acts aim to deepen the believer’s relationship with God. Lent has a dual function. It prepares the faithful to celebrate the Resurrection of Christ at Easter. It also reminds them of the journey toward redemption and renewal. Believers confront their vulnerabilities and sinfulness during this season. They relinquish self-reliance for divine grace. They recognize that human efforts alone fall short of God’s promise of a full life. This duality appears in the teachings of N. Fedorov. He connects Lent with the philosophy of active Christianity. He notes the transformative potential of Easter as a symbol of hope and renewal.(McCarthy A et al., 2020)(Anastasia G Gacheva, 2020).

Please also review AIHCP’s Christian Counseling Certification

II. Historical origins of Lent

The historical origins of Lent trace back to the early Christian church. The church wanted to prepare believers for Easter through reflection, penance, and fasting. Initially, the practice began as a way to replicate the 40 days Jesus spent fasting in the desert. It provided a structured time for spiritual discipline. This period held great meaning as a communal effort to understand Christ’s suffering and resurrection. Lent became a formal observance by the fourth century. Practices varied across different regions, and this showed the diversity within early Christianity. Scholars argue that these practices evolved alongside broader trends in the early Christian movement. They reflect the interaction of faith and tradition (). The complex development of Lent illustrates the church’s growing liturgical structure. It also shows the shift from personal fasting to communal observance. This highlights the major role of Lent in shaping Christian identity ().(Burton L Mack, 2023)). The complexities of Lents development illustrate not only the churchs growing liturgical structure but also the gradual shift from personal fasting to communal observance, underscoring the significant role of Lent in shaping Christian identity ((Dr. Arnold R, 2017)).

The study of Lent remains relevant in modern society. It invites people to think about personal growth, discipline, and spirituality. This season urges believers to examine themselves and repent. They build a better grasp of their faith and moral values. Such deep thought is necessary. The world is full of unclear ethics and moral relativism. Habits like fasting and prayer balance against social pressures. Individuals gain strength and clear purpose. Lent also has meaning in schools. Its moral lessons guide talks on ethical habits. This includes problems with exam cheating. Studies show that faith aids personal growth and school grades. They note the value of matching lessons with deep beliefs. Understanding Lent improves spiritual and ethical life. It helps in a complex world.(O Olabode, 2019). Studies also highlight how faith-based approaches can enrich personal development and academic performance, stressing the importance of aligning educational content with deep-seated beliefs (Miller PT, 2024). Consequently, understanding Lent can enhance both spiritual and ethical dimensions of life in today’s complex landscape.

The Bible bases Lent on themes of repentance, fasting, and spiritual renewal. Many scriptures show the value of these habits. They stress the need for self-examination and humility before God. Jesus fasted for forty days in the wilderness. This event acts as a central model for Lent. It shows the spiritual strength that comes from self-denial and prayer. This time of reflection reveals human brokenness. It points to the need for divine grace. We try to be righteous on our own. Yet, our efforts are never enough. Christians participate in Lent to mirror Christ’s sacrifice. They also embrace the life promised in the Paschal mystery. This season prepares believers for the celebration of Easter and the deep joy of the resurrection.(McCarthy A et al., 2020). Christians engage in Lent not only to replicate Christ’s sacrifice but also to embrace the fullness of life promised in the Paschal mystery, highlighting that the journey through Lent ultimately prepares believers for the celebration of Easter and the profound joy of resurrection (Budnukaeku AC, 2024).

Christians enter the Lenten season. They draw inspiration from scriptures that explain their practices and beliefs. This time involves themes of sacrifice, reflection, and renewal found in the Bible. Matthew 4:1-11 calls for repentance and humility. Jesus fasts for forty days in this passage. It serves as a model for Christians who want to deepen their faith during this period. Other texts discuss human frailty and divine grace. These writings remind believers to rely on God for redemption. They express reflections on brokenness and a need for divine fulfillment. People recognize that personal efforts alone cannot fill spiritual voids. They accept the power of God’s grace. This leads to the joy and hope of the Easter resurrection. This pattern of sacrifice and celebration is central to the Lenten experience. [cite1] and [extractedKnowledge1] highlight the theology behind these practices. They help create a deeper connection to the Christian faith.(N/A, 2023) and (McCarthy A et al., 2020) underscore the profound theological underpinnings that guide Lent practices, facilitating a deeper connection to the Christian faith.

III. The 40 days of fasting and Jesus’ temptation in the wilderness

Christ was tempted for 40 days and emerged victorious over Satan. Through Christ’s example and grace we can also emerge victorious after Lent

Jesus spent 40 days fasting in the wilderness and faced temptation there. These events serve as the foundation for Lent in Christianity. This fasting is an act of self-denial. It also symbolizes the spiritual preparation believers need for penance and renewal. Jesus faced temptations in the wild that challenged His divine mission. This showed human vulnerability and the need for strength from God. The story reveals the difficulties of faith. Individuals try to overcome personal failings while facing outside pressure. These struggles mirror the experience of Lent. Christians fast and reflect during this season. They remember their own brokenness. They see that God’s grace is necessary for true fulfillment. The context of fasting in the New Testament is also important. It offers a complete view of the practice. This knowledge highlights spiritual discipline and helps people grow closer to God.(McCarthy A et al., 2020). Furthermore, understanding the context of fasting within the New Testament provides a holistic view of its significance, highlighting both the spiritual discipline and its potential for fostering a deeper relationship with God (Steven H Mathews et al., 2013).

The season of Lent is a preparation period for Christians. It establishes a strong connection to the Passion of Christ. This connection includes His suffering, crucifixion, and resurrection. Lent relies on reflections regarding Jesus’ trials. It asks believers to perform acts of penance and self-denial. These acts mirror the sacrifice in the Gospel narratives. The symbol of the cross is a central focus during this time. It represents Christ’s agony and the promise of redemption through His sacrifice . The meaning of Jesus’ trials before authorities adds to this bond. These trials highlight the injustices He faced. They help explain human suffering and divine love . Christians emulate Christ’s sacrifices during this season. They prepare to celebrate the victory of His Passion at Easter. This marks the importance of this time.(Banna YE, 2024). Furthermore, the theological implications of Jesus trials before the authorities deepen this connection by highlighting the injustices He faced, which serve as a blueprint for understanding human suffering and divine love (Rev. Dr. Reumann JH). Thus, as Christians undertake their Lenten journey, they not only emulate Christ’s sacrifices but also prepare to celebrate the victorious culmination of His Passion during Easter, marking the significance of this transformative season

IV. Practices and Traditions During Lent

Lent is a time for reflection and spiritual renewal. It features many practices and traditions with deep meaning in the Christian faith. Fasting is central to Lent. This practice leads believers to give up certain luxuries or foods. They do this to rely more on God. This sacrifice asks people to face their human vulnerability. It highlights a key truth. Sincere efforts fail without divine help. The season leads toward Easter and the happy celebration of resurrection. It reminds believers of God’s promise to overcome human weakness. Rituals include prayer, almsgiving, and communal worship. These acts build a sense of community and shared faith during this season of change. Scholars study the complex link between these rituals and early Christian beliefs. They see how these traditions united communities in the growing Christian movement.(McCarthy A et al., 2020)(Katrine A de Gudme H et al., 2018).

The practices of fasting, abstinence, and penitence are central to observing Lent in Christianity. They serve many spiritual purposes. Fasting traditionally means staying away from specific foods or meals. It represents a period of self-denial that aids contemplation and spiritual growth. This discipline rests on a belief that people can build a stronger connection with God through restraint. Similar intentions appear in other traditions like Islam. There, fasting controls desires and builds a sense of community (). Abstinence during Lent often involves giving up luxuries. This highlights the value of sacrifice and reflection. Believers can then reset their priorities toward faith and morality. This process of penitence is about more than the physical act. It represents a commitment to spiritual renewal. It reveals the changing nature of religious teachings. These teachings evolve across cultures ().(Mansor NH et al., 2022)). Additionally, abstinence during Lent, often from luxuries or specific pleasures, emphasizes the importance of sacrifice and reflection, allowing practitioners to realign their priorities towards faith and morality. This journey of penitence is not merely about the physical act of abstaining; it embodies a broader commitment to spiritual renewal and transformation, revealing the dynamic and contextual nature of religious teachings that continue to evolve across cultures ((Alfian A, 2022)).

Fasting according to most schedules is a act of self control to teach the passions and curb inclination to sin.  Fasting is more severe penance of Lent and occurs officially on the Church calendars in both East and West only twice.  The first day of Lent and Good Friday.  In the West, this involve no meat, and only one full meal with 2 smaller meals that equal one meal.  There is no eating in between these times.  Fasts are required from ages 18 to 59 for most church disciplines with dispensations for hard laborers, as well as the sick or elderly or those with health conditions.  In the East, the fast is merely no meat and dairy.  Days of abstinence involve no meat only and occur every Friday in the West and every Wednesday and Friday in the East.  Those who wish to fast more or abstain more are welcome to go beyond the minimum regulations of the Church, but are encouraged to give something up, or practice some type of sacrifice in their personal life.

Prayer, fasting and repentance are key callings during Lent. Please also review AIHCP’s Christian Counseling Certification

In Christianity and Lent, prayer and spiritual reflection are critical. They guide the faithful through repentance and renewal. During Lent, believers pray more deeply. This creates a connection with God that goes beyond simple ritual. This introspection asks people to consider their spiritual state. They recognize the need for divine grace and healing. Modern literature shows that combining faith with reflective practices improves the care one provides. This applies to spiritual mentorship and other professions. The Lenten experience also highlights the two sides of human existence. People face blessings and brokenness at the same time. This tension pushes believers to give up self-reliance. They seek fulfillment through God. This reflects the call to accept divine help over personal achievement. Prayer and reflection during Lent lead to spiritual wholeness.(Camden L Baucke et al., 2022). Furthermore, the Lenten experience underscores the duality of human existence—the simultaneous blessings and brokenness faced by individuals. This tension compels believers to surrender their self-reliance in favor of seeking fulfillment through God, reflecting the call to embrace divine assistance over personal achievement (McCarthy A et al., 2020). Thus, prayer and reflection during Lent cultivate a transformative journey toward spiritual wholeness.

Christians observe Lent and focus on almsgiving and charity. These acts deeply reflect their faith and dedication to the community. Believers see how their spiritual lives connect with the needs of others. They match personal sacrifice with compassion. Almsgiving is more than a simple obligation. It embodies Christ’s teachings. He commanded his followers to serve the marginalized in Scripture (Mat 25:40). This giving builds a better understanding of the joy of God’s Kingdom. That joy links to serving “the poor, the crippled, the blind and the lame” (Lk 14:3). Believers face the challenges of Lent. Their charity becomes a clear expression of faith. It shows that full life and grace are gifts from God alone. [extractedKnowledge1] and [extractedKnowledge2] note this truth.(McCarthy A et al., 2020) and (Morrison G, 2017).

V. Variations of Lent Observance Across Christian Denominations

Christian denominations observe Lent in different ways. These variations reflect specific theological views and liturgical customs. Roman Catholics typically fast, pray, and give alms. This leads to the celebration of Easter. This tradition connects to the Paschal mystery. It stresses spiritual change through self-denial and community service. Many Protestant denominations take a flexible approach. They focus on personal reflection and repentance instead of strict food rules. Some groups stress grace over works. They encourage believers to perform acts of kindness and charity rather than just fasting. Certain denominations add communal worship services to improve the Lenten experience. These services show a commitment to communion, participation, and mission. Each tradition approaches Lent with a unique focus. These differences make the Christian faith richer. They support diverse forms of devotion and spiritual renewal.(McCarthy A et al., 2022). Additionally, certain denominations may include communal worship services that enhance the Lenten experience, showcasing a commitment to communion, participation, and mission (McCarthy A et al., 2020). As each tradition approaches Lent with its unique emphasis, the variances deepen the richness of the Christian faith, fostering diverse expressions of devotion and spiritual renewal.

Roman Catholic Lenten customs

The Roman Catholic tradition treats Lent as a sacred time for penance, reflection, and spiritual growth. Distinct customs define this period for the faith community. The season begins on Ash Wednesday. People receive ashes on their foreheads to symbolize mortality and the call to repentance. This important practice has lasted for centuries. Believers fast, give alms, and pray more during these weeks. These acts show a communal understanding of sacrifice and devotion. The value of these customs goes beyond simple ritual. They build a deeper link to the wider story of Christianity and the time leading to Easter. Scholars note that these practices strengthen individual belief. They also create a sense of group identity among worshipers. These Lenten rituals also reflect old traditions in Church of England rites. This shows a shared heritage between different Christian groups.(Katrine A de Gudme H et al., 2018). Furthermore, the incorporation of rituals into the Lenten season reflects a longstanding tradition within the Church of England rites, demonstrating a shared heritage among various Christian denominations (N/A, 2021).

Eastern Orthodox Lent practices

Eastern Orthodox Christianity observes Lent with many spiritual practices and communal activities.  In the Eastern Orthodox, Lent follows the Julian calendar instead of the Gregorian.  This causes it to start earlier or later than the Western Churches with possible times when they both align.  Like the Western denominations, the Orthodox encourage acts of repentance and renewal. Clean Monday marks the start of this distinct spiritual season. Believers engage in stricter fasting regulations and abstain from animal products. They also increase their prayer and charitable actions. These practices are rooted in the teachings of the Church Fathers. Figures such as Maximus the Confessor provide theological guidance. He emphasizes the transformative power of repentance and spiritual discipline. Groups like the Communities at New Skete adapt traditional practices for modern needs. This reflects an active approach to Orthodoxy in modern contexts. Dialogues between Eastern Orthodox and Protestant Evangelical traditions shape new understandings of Lent. These exchanges further enrich the spiritual environment. Lent becomes more than a period of fasting. It is a communal journey toward deeper faith.(Mettasophia et al., 2019). Additionally, the dialogue and exchanges between Eastern Orthodox and Protestant Evangelical traditions have begun shaping new understandings of Lent, further enriching the spiritual landscape (Nassif B). Through these practices, Lent becomes not only a period of fasting but also a communal journey toward deeper faith.

Protestant approaches to Lent

Protestant traditions treat Lent as a time for personal reflection, repentance, and spiritual renewal. This differs from the ritualistic practices in some liturgical denominations. Many Protestants believe Lent prepares them for Easter. They focus on individual accountability and a personal relationship with God. The season encourages believers to examine themselves. They practice disciplines like fasting, prayer, and almsgiving. These acts aim to help them grow spiritually rather than follow strict rules. Congregations often focus on reading Scripture and community service. This reinforces the principle that faith must show itself in action. Many Protestants find inspiration in the teachings of Jesus. They see Lent as a chance to follow His example of sacrifice and service (). This view highlights the value of self-denial. It also starts discussions about what discipleship means today ().(Zhong L et al., 2025)). This interpretation not only highlights the significance of self-denial but also invites discussions around the broader implications of modern-day discipleship ((Yan H, 2023)).

VI. Conclusion

The observance of Lent within Christianity acts as a time for reflection, self-discipline, and spiritual growth. This liturgical season invites adherents to explore their faith deeply. It leads to the celebration of Easter and the resurrection of Christ. The resurrection is foundational to Christian belief. Scholarship emphasizes the complex origins of resurrection Christology. This discourse reveals historical and theological dimensions. It also shows psychological factors. These factors influence how believers view scripture and faith practices (). Different psychological types interpret biblical texts in various ways. These interpretations show the variety of worship and understanding among Christians. This diversity is clear within Pentecostal traditions (). Lent provides a vital framework to examine personal and communal expressions of faith. It encourages Christians to engage with their beliefs actively. This connects them to the powerful message of Jesus Christ.(Loke ATE, 2020)). Furthermore, the diverse interpretations of biblical texts within the context of various psychological types illustrate the multifaceted nature of worship and understanding among Christians, particularly within Pentecostal traditions ((Leslie J Francis et al., 2019)). Ultimately, Lent stands as a critical framework for examining both personal and communal expressions of faith, encouraging Christians to engage with their beliefs actively and fostering a deeper connection to the transformative message of Jesus Christ.

During Lent we carry our crosses with Christ and prepare to suffer with Christ but also rise with Christ on Easter

Lent plays a central part in Christian spiritual life. It gives believers a set time for reflection, renewal, and growing in faith. This period lasts about forty days. It encourages Christians to take part in fasting, prayer, and giving alms. These acts build a deeper bond with God and help people accept their personal limits. [citeX] explains this dynamic. People often try to improve themselves through their own hard work. Yet true satisfaction comes only from depending on God’s grace. Admitting this human weakness is important during Lent. Believers face life’s difficulties. These struggles often leave them feeling broken and in need of divine help. [citeX] notes the health benefits of these spiritual habits. The shared nature of Lent feeds individual faith. It also strengthens the ties within religious groups. Lent leads people toward Easter. It offers hope and renewal through the promise of resurrection.(McCarthy A et al., 2020) elucidates, while individuals may strive for self-improvement through their own efforts, true fulfillment can only be realized through reliance on God’s grace. This acknowledgment of human vulnerability is vital during Lent, as believers confront the complexities of life that often leave them feeling broken and in need of divine support. Additionally, (Idler E, 2008) highlights the broader health benefits associated with spiritual practices, emphasizing that the communal aspect of Lent not only nurtures individual faith but also strengthens the supportive bonds within religious communities. Ultimately, Lent serves as a transformative journey toward Easter, offering hope and renewal in the promise of resurrection.

Lent carries deep meaning today. It asks individuals to think about sacrifice, humility, and their shared identity. Our culture changes quickly. Secular views are growing, and many people find Lenten habits difficult. These practices need deep thought and self-denial. Constant shopping often distracts from spiritual growth. Society expects instant results. This makes the struggle harder. People value quick pleasure more than deep faith experiences that change them. But Lent points to Easter. It proves the strength found in unity and God’s grace. The work on this topic reflects on living as Easter people despite cultural challenges. We must stop relying on ourselves and trust God instead. This is the heart of Lent. It shows the conflict between human weakness and God’s promise of renewal.(Pharis S, 2022). Embracing the call to relinquish self-sufficiency in favor of reliance on God encapsulates the essence of Lent, highlighting the tension between human vulnerability and the divine promise of renewal (McCarthy A et al., 2020).

Individuals reflect on the meaning of Lent. They see that this period starts a deep spiritual renewal in the Christian faith. Believers take part in fasting, prayer, and almsgiving. They face their weaknesses and trust more in divine grace. The core of Lent is not just about personal sacrifice. It highlights the need to let go of the false safety found in worldly success. This repeats a main Christian belief. True fulfillment goes beyond human effort. It comes from a relationship with God. As one text said, “Whatever we give up for Lent, we hear the call, the often difficult call, to give up most of all the reward that we can find for ourselves” . In this time of change, people welcome the Paschal mystery. They move through sorrow toward the promise of resurrection. This promise stands at the center of Christian faith and practice ..(McCarthy A et al., 2020). In this transformative journey, individuals are invited to embrace the Paschal mystery, navigating through sorrow towards the promise of resurrection, which embodies the heart of Christian faith and practice (Archives GFU, 2012)

Please also review AIHCP’s Christian Counseling Certification

AIHCP BLOGS

Christian Tradition and Practice of Lent: Access here

Lenten Fasting: Access here

Additional Information

Bolinger, H. (2026). 40 powerful Lent bible verses for reflection and renewal. CrossWalk. Access here

Cochran, M. (2026). Observing Lent as a Protestant. GR-UK. Access here

Kostoff, S. (2016). Taking Lent seriously. Orthodox. Church in America. Access here

Spiewak, S. (2026). Lent fasting rules: Catholic rules for fasting during Lent in 2026.  Hallow.  Access here

 

 

 

 

Christian Counseling: Spiritual Nature of Dreams and Dream Analysis

Posted on by Mark Moran

Dreaming is essential to human health.  When deep sleep such as REM or Rapid Eye Movement occurs, the brain waves of theta and delta occur in deep sleep.  It is within these deep states that the brain and body replenishes itself with proper rest.  Within the brain, critical storage and processing occurs that reviews various events, consolidates memories and removes waste products within the brain.  Hence during the various cycles of sleep, both non-REM and the REM, the brain resets and restores the brain and body for the next day.

During this process, the brain dreams.  Most dreams are merely reconsolidation of random materials, which is why few dreams make any sense. Furthermore, due to the deep level of sleep. many dreams  are never recalled or remembered but forgotten.  Despite this,  many believe there is more to dreaming than mere consolidation that mere random events but a deeper psychological occurrence beyond basic physiological upkeep.  Psychology points out that dreams are also unresolved issues that a person deals with at the subconscious level when the conscious mind forgets or refuses to face them.  In addition, many believe dreams are even more than unresolved subconscious issues but also deeper levels of spiritual communication.  This has credence in all religious cultures, as well as Christianity and is an important aspect of spiritual direction and Christian Counseling.  In this blog, we will review dream analysis as well as spiritual communication in dreams.

Please also review AIHCP’s Christian Counseling Certification program and see if it matches your academic and professional goals.

Psychoanalytic and Jungian Dream Analysis

Many dreams are merely basic noise of the brain, while other dreams may have deeper psychological meaning from the subconscious

Sigmund Freud and Carl Jung both believed in the mind’s subconscious effect on one’s conscious behavior and life.  One of the ways the subconscious spoke out the most is during dreams.   Freud emphasized that dreams were our unconscious voices reflecting wish fulfillments or repressed conscious materials (Tan, 2022).   Jung believed beyond this and saw drams as reminders of what an individual should be aware of.  In this way, dreams had a variety of possible messages, including a reflection of fears, wishes, repressed impulses, or possible solutions to problems (Tan, 2022).   Jungian psychology emphasized the importance of dream analysis.  Therapists trained in Jungian psychology help clients understand their dreams to find possible purpose or even create a better balance between their conscious and subconscious self.

Jung differentiated between the physiological process of dreaming and dreams of meaning.  Little dreams were the physiological process but Big dreams were dreams of purpose that manifested from the collective conscious (Tan, 2022).  These Big dreams were remembered and not forgotten throughout the life time.  Some were very impactful and others reoccurred.  Others possessed material from one’s darker side or Shadow side which exhibited violence or one’s more primitive desires and impulses.  The Jungian therapist goal was to help the client understand the interpretation of the dream through both objective interpretation and subjective interpretation of the dream.  Objectively, the therapist identifies the characters or events as themselves, while subjectively delves into how parts of the dream represent parts of the client, or how symbols of the unconscious relate to the conscious mind (Tan, 2022).  Jungian psychology has a multitude of various archetypes that Jung believed transcended all of human cultures and found itself within the collective subconscious of most human beings.

In the fields of grief and trauma, dreams are considered to be ways the mind looks to heal as well as understand unresolved trauma and pain.  Nightmares can be a source of trauma that is unresolved or grief issues not faced.

Christian and Biblical Dream Analysis

It not the purpose of the Christian to denounce the science of dreaming, nor counter the many logical theories on the acts of the subconscious mind, but these truths need to be held within the constructs of the Christian world view itself.   While many subconscious elements of the psyche emerge during dreaming through grief, unresolved trauma, and various nightmares, Christians believe that not all dream source material originates from the self.

Biblical dreams can be of prophecy, warning, or guidance.

Biblical sources are very clear that dreams are not merely the subconscious reflecting on itself but also the subconscious and soul communicating with the supernatural.  Since the brain and mind is not only material but also metaphysical, it connects with the soul and the soul as a spiritual being is open to communication beyond the mere physical.  One merely needs to review the many stories in Scripture where God, or angels spoke to individuals about important events.  The dreams of Joseph in the Old Testament, as well as his ability to interpret dreams to the Pharaoh illustrate the ways God communicated and spoke through dreams  In addition, one can see the importance of divine communication in the dreams of St Joseph to flee Egypt, as well as the dreams to the Magi to avoid King Herod on their journey home (Mat: 1: 18-2:23).  These examples serve but a small example of dreams and their use in Scripture.  Dreams can hence serve as symbolic visions in the subconscious state, warnings, prophecy, as well as guidance and protection in Scripture.

Some may ask why does God sometimes choose dreams over conscious interaction?  We can see both examples in Scripture, where God sometimes, like in the case of Saul, consciously and physically blinds him, while in other cases, God chooses more subtle forms of persuasion.  Dreams are far more less abrupt on the delicate nature of the soul, they tend to whisper instead of scream, and are more gentle on free will.   Most cases, the person’s spirituality level and ability to commune with God is only at the subconscious when the spiritual is most awake and alert to the voice of God.   The conscious mind and its Beta waves is more alert to the senses and empirical locus while awake and is more distracted by the temporal reality, while the subconscious mind allows the soul to focus more on the metaphysical that surrounds it.

Spiritual Warfare

If the subconscious mind is more open to the Divine and angelic, it is also more susceptible to all metaphysical actors, even the bad and evil ones.  While it is critically important to protect our soul and its ability to open itself while conscious to untapped sources, the mind and soul become more alert to all voices.  Of course, through the protection of the Holy Spirit, a Christian can sleep well knowing God and the angels watch over, but it is at night that our soul is still open to other noises of the devil.  This is why is it so important to digest good content and virtuous material before sleep, instead of immoral activity and imagery.  Nightly prayer for protection should be a key part of our spirituality.

Sometimes, spiritual warfare can still occur at night.  Satan can influence the mind while the soul sleeps to put into our mind images of hate, lust, anger and immorality.  It can sometimes be difficult to discern if this is merely our own nature, or an outside influence, but usually dreams that are recalled and truly felt as evil, are good signs of the presence of the demonic.  Where the devil cannot reach physically, he sometimes can whisper from a distance in one’s dreams.  Many saints experienced not only spiritual warfare in the dream state, but also physically, but for many Christians, dreams can play an arena for spiritual warfare.  The devil may seek to lash out, or tempt through sexual and sensual imagery.  A Christian should take consolation that these acts are cowardly and desperate attacks by Satan and to give them to God.  When the conscious mind rejects sin, Satan will sometimes attempt to enter through the subconscious, but God grants us these trials and gives one the grace to see the tactics of the enemy and to grow even stronger and more committed to adherence to His laws.

It is important when such dreams occur, upon awakening, to call upon the Holy Spirit, to chase the demon away and to bind it to the foot of the cross through Christ’s precious blood.  Spiritual Directors and Christian Counselors can better help individuals interpret if these dreams were of a subconscious level or demonic level.  In addition, Spiritual Directors and Christian Counselors can help guide individuals understand dreams that are from God, much the same way, Joseph and Daniel interpreted dreams in the Old Testament.  This is truly a charism of the Holy Spirit to have the wisdom and understanding and counsel to help discern dreams.

One’s dreams must if from God must be separated from natural noise or deception hence it must pass various tests.  Does the dream conform with Scripture and the teachings of Christ?  Does the dream exalt self or God?  Does the dream push us to better union with God or away from God?  Has the dream been discussed with other spiritual advisors on its meaning?  While there are many interpretive language in dreams, one must ultimately submit one’s will to God’s will.  If the dream matches God’s will as well as leaves a lasting and good imprint, it is more than likely something influenced by an outward source of goodness.  It is by somethings fruits that will help anyone in any type of discernment.  Something from self is less impactful, while something demonic grants no peace or good fruits or truth.

Conclusion

It is important to discern properly dreams that originate from the supernatural. Please also review AIHCP’s Christian Counseling Certification

It is important to understand the basic physiology of dreaming and sleep before attempting to diagnose dreams.  It is even critical to evaluate if dreams do instead stem only from the subconscious as dictated by Freud and Jung.  However, as Christians, at one point we understand as spiritual beings, sometimes dreams do not just stem from ourselves but are ways of communication at a metaphysical level.  Understanding if these dreams are warnings, prophecies, or guidance is essential when God speaks to us through our dreams.  It is equally important to understand that we sometimes will also face the evil one in our dreams.  It is important to be able to not only interpret dreams but discern them as good or evil.  Christian Counselors, pastors, or Spiritual Directors who have been blessed with the charism of the Holy Spirit to interpret and discern dreams can help individuals understand what God is saying and to better heed the call of a message found in a dream.

Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals.

Additional AIHCP Blogs

Integrated Christian Counseling:  Access here

Jungian Psychology. Access here

Reference

Tan, S-Y. (2022). Counseling and psychotherapy: a Christian perspective. (2nd Edition). Baker Academic, a division of the Baker Publishing Group.

Additional Resources

Bolinger, H. (2025). Is God Speaking to You in Your Dreams? Bible Study Tools. Access here

Marchiano, L. (2024). A Jungian Approach to Understanding Your Dreams. Psychology Today.  Access here

Patrick, G. (2025). The Science of Sleep: Why It Matters and How Brain Cycles Restore Your Health. The Science Times. Access here

Yu, D. (2025). Ultimate Guide: How to Interpret Biblical Dreams Like a Theologian. Biblewithlife. Access here

 

 

Integrated Christian Counseling: A Perfect Balance

Posted on by Mark Moran

Christians believe truth is truth and God is the author of all truth.  God is the author of Scripture, but also the author of creation.  All sciences and studies that investigate the nature of creation, from biology to physics, to mathematics to astronomy, or even medicine and psychology are products of God’s truth.   Hence, when contradictions appear between faith and science, the contradiction is not the truth of God, but errors of men.  The error either lies in poor interpretation of Scripture, or poor application of science.  In this short blog we will define what integrated Christian Counseling entails as well as examine it’s critical importance in psychology and counseling.

Integrated Christian Counseling presents a Christo-centric morality but also utilizes modern psychological therapies to help people heal physically, mentally and also spiritually

Please also review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals.

Distrust of the Scientific Method within Christian Communities

Since the age of “reason” as well as the scientific revolution, the empiric method emerged.  The empirical method of science is not the enemy to the faith, but when molded by agnostic or atheistic minds, it can be utilized to remove God or any theological and metaphysical ideals.  This is simply because the empiric method is a tool to examine the natural world not the metaphysical one.  It is based on observation through the senses, it is tested, verified and proposed as theory to later be seen as a law.  It dismisses past superstitions, or over-emphasis on attributing natural occurrences as spiritual.  As a tool though, it has a purpose but when its purpose is used to analyze all of human experience that is spiritual or metaphysical, then it no longer serves a purpose.  This is the error of many atheistic or agnostic scientists.  Their religion and altar becomes the empiric method and anything that does not fall under its shadow is dismissed as myth or fantasy.

Naturally then, many Christians may fear the chosen weapon or tool of the scientist, not so much because of the weapon itself but because of who wields it.  By rejecting modern empiricism, the Christian isolates himself or herself from many truths of God’s creation.  Whether a natural law was observed by an atheist or agnostic has no bearing on its reality and truth in the natural world and its conformity to the natural law.   So when studying theology, or Sacred Scripture, one enters into a new science, one that is not based upon the scientific method, but one that is based on different levels of human experience, as well as the virtue of faith.  This does not make Theology inferior, for it is the highest science because its end object is God.

Modernism attempted to bridge empiricism with faith, but the failure of this heresy lies in the fact that is placed theology as well as Sacred Scripture second to empirical verification.  It retained spiritual experience to only vital immanentism, where faith and belief was constrained only to human  subjective experience.  Modernists refused to correlate miracles and acts of God with natural science.  They mused that since God is the author of both natural science and theology, then theological stories that support supernatural events are impossible since they go against the empirical method.  Because of this, modernists rejected many stories of the Bible as myths, as well as even doubting the Resurrection of Christ.  Since supernatural events cross into the threshold of the natural law and its world, they reduced faith to only subjective experiences that could not contradict the laws of nature.   So while still remaining theists, they limited God’s power in the natural world and attempted to re-interpret Scripture to meet the demands of the empirical method.   As stated earlier, sometimes improper interpretation of Scripture and its miracles can lead to a conflict with the natural world and its laws, but the Modernist heresy not only re-interpreted the Bible, but outwardly placed it under the foot of empiricism.  By reducing anything of supernatural power to mere mythical language, it violated Scriptures integrity and denounced God’s power over nature.

I do not suggest such an extreme and heretical approach to implementing true science with faith, but instead presents a more complimentary approach that respects dogma, morality and teachings of Scripture with the natural and health sciences of the world.  This protects both Scripture from heretical rebranding, but also accepts the many truths discovered by science through the empirical method.  They both can stand side by side because God is the source of both.

So, while many fundamentalist Christians suffer from a complete distrust of science in the fields of natural history, geology, evolution, and other sciences, it is important to not simply disregard these findings based upon the name of the person who presented it.  In fact, disregarding is not only dangerous to truth, but it can also limit those within the faith in their own exploration of Scripture, as well as misuse of it.  For instance, while integrated Christian Counseling endorses both science and the Bible, it does not look to find all answers about physical and mental health, or the natural world in the Bible.  The Bible is collection of sacred books, inspired by God and written through men, to lead one to spiritual salvation.  It was never intended to become medical manual or science text book.   The Bible teaches foundational aspects about humanity’s  broken condition due to sin which is a crucial starting point, as well as laying foundations on morality and good living, which serve as important launching points in counseling and psychology.

Types of Approaches

Just as modern psychology has many schools of thought, Christian Counseling also has various schools of how Scripture is utilized in counseling

Contrary to popular belief, psychology did not start with Sigmund Freud.  While Freud and even Alfred Adler raised the level of psychology to a deeper empirical science, there idea of helping people through mental and behavioral issues was done well before them within the Christian tradition.  From the Patristic Fathers and throughout the history of the Church, spiritual direction and moral guidance has been a hall mark of helping individuals find balance and peace.  Christian Counseling thus has existed for centuries before the new findings about the brain and psychology of the human person.  These new findings are helpful and can only add to the richness of a theologically based Christian Counseling.

In psychology there are various approaches, schools of thought and therapies.  One needs to merely look at the differences between psychoanalytic theories to more modern human centered theories or even behavioral and cognitive therapies.  No true school holds a monopoly on what is the best type of counseling.  There are important truths found in all schools of thought that help in certain cases, despite the fact that certain counselors and psychologists may adhere to one primary school.  So to truly find one counselor in this day age who adheres to one school of counseling and psychology is more rare.   The same can be said with Christian Counselors.

All Christian counselors believe that God and biblical sources are the foundational piece.  They believe a Christo-centric world view to manage counseling.  The basic premise is humanity is broken through sin and as a result of sin, all evil and suffering exists.  The extent to which everything clinically is a product of sin differs.  While sin is the source, there are still detailed explanations about why we suffer.  If one goes to a physician, whether religious or not, the physician consults medical practices consistent with evidence based support and testing.  Obviously, the ultimate first cause of sickness is sin but that diagnosis is redundant in healing.  Sin is the cause of it all but helping one heal is based on the proper medicine for the acute condition.  The same is true for Christian Counseling that is integrated.  It acknowledges sin as the root and also encourages Christ like remedies in the moral life to produce true change, but it does not ignore the pathologies or issues that exist within the brain, or the numerous case studies that show productive therapeutic results.

With that said, some schools of thought within Christian Counseling are far more biblical and suspicious of modern psychology, while other schools are far more welcoming.  Biblical Counseling in its truest sense is one of the far right extremes.  I would consider it more extreme because it finds all answers in Scripture.  It is more suspicious of the empirical sciences and looks to find most of life’s solutions in Scripture.  Strictly Biblical Counselors will resort to more faith based answers than modern psychological therapies.   This is not to say Scripture does not provide a broad frame work of moral information to cultivate healthy change in life, but in extreme cases, it can look to replace even proven modern methods.  Obviously someone facing depression, or PTSD or extreme trauma will benefit from Scripture.  One can even find helpful concepts and soothing ideals of love.  However, Scripture does not provide guidelines for treating depression or PTSD which are issues associated with the brain’s chemistry.  While Scripture supplies a strong foundation, it is not meant to be utilized as if the DSM-5 to treat pathology.

From the opposing side, Christian Counseling falls also into some who apply the Levels of Explanation.  This approach accepts the human condition based on Scripture, but is more interested in approaching mental health through the secular psychological schools of approach.  For a Christian, it may not be enough biblical based or emphasized.  What one tends to see are more clinical counselors in levels of explanation, as well as more devout clinical professionals in the integrated approaches, with more pastors strictly within the biblical approach.  Those in Levels of Explanation schools see both science and theology as existing parallel to each other with each having its own time and need.  There is far less blending.  Many Christians who work in secular fields naturally adhere to this and faith is only utilized when spiritual necessity arises at t he request of the client.

Within the middle ground exists the Integrated or Allied Approach, Christian Psychology and Christian Transformational Psychology.   The Allied Approach is an academic and spiritual approach that embraces a Christian world view.  It recognizes that all truth is from God and hence blends modern psychology with Christian theology and Biblical principles.  It interprets modern counseling theory and techniques from a Christian light.  It embraces the technique and theory that are compatible with Christian teaching while dismissing secular norms within that are contradictory to Christian principles.  Christian Psychology shares similar views, but looks to create an indigenous psychology that is solely Christian.  While still utilizing modern psychology, it looks to create an entirely Christian based system founded in Church tradition throughout the last two centuries.  Transformational Christian Psychology emphasizes many of the previous concepts but directs more focus on spiritual transformation with relationship with God.  Change is not through merely behavioral and cognitive therapies but manifested through grace and healing from sin.  Christian Psychology finds its starting roots in Christian tradition, emphasizing the importance of pastoral counseling prior to Freud as well as concepts found from the early Church Fathers.  It does not dismiss the rich amount of knowledge and wisdom found within the Christian tradition.   Transformational, like Christian Psychology, also places emphasis in the starting point of Christian Theology in helping transform the person.  Both of these processes see the act of counseling as an act of charity to the client and it is a spiritual process of change that matters most.

The middle grounds of Integration, Christian Psychology and Transformational Christian Psychology share a pivotal belief that sin is a primary component of humanity’s sufferings. Sin and the practice of vice harms human nature, but virtue through grace helps heal it.  Of course most Integrated practices will not dismiss utilizing modern psychology as a way to help facilitate this change, nor deny biological or physical ailments, but it does attest that the undertone of sin and corrupted human nature.  Of course unlike strict biblical counseling, these integrated approaches maintain varying degrees of relationship with modern psychology but according to their goal and aim, implement biblical principles at higher doses..   Equally important, these types of Christian Counseling models do not dismiss the power of demonic activity in causing pain and mental suffering.  While modern psychology would dismiss demonic, Christian Counseling, that is integrated, would first account for empirical issues and then proceed to the possibility of the demonic if all natural explanations are missing.  These are important strengths in all models of Christian Counseling because sin and Satan can be at times be the underlying issues that modern and secular psychology fail to recognize when no explanation exists.

For instance, consider malignant narcissism, or psychopathy, as well as Machiavellianism, contributing to the dark triad of psychology.  Complete love of self, no remorse and hurting people for individual gain are diagnosed at purely a biological level where the brain processes normal reactions of remorse or emotion.  In these cases, parts of the brain are not properly “feeling”.  Levels of Explanation may focus only on the biological, while Biblical may dismiss physiological issues.   Integrative approaches would examine  these problems not only from a biological aspect, but from spiritual and biblical view that understands extreme broken  nature of these individuals.  It would look the vice of pride and self love and approach it from these perspective.

Like secular psychology, no one school holds a monopoly on what is best or better, but it depends on the person’s needs and faith base.  AIHCP’s Christian Counseling Program is more so based within the integrative school.  This is especially so because AIHCP certified healthcare and mental health care professionals with academic background.  Nevertheless, many pastors still see the value of AIHCP’s program since it believes in a strong biblical presence.  Biblical exegesis and Biblical advice protects the person from the advice of the world which in secular society can break from the morality of God’s law.  Christian Counseling adheres to Christo-centric ideals of behavior and necessary changes.  Underuse as well as overuse of Scripture in counseling can produce negative things.  If overused, good and proven therapeutic strategies can be overlooked with suspicion, while if under used, the strong moral tradition of Christianity can be ignored.  The importance of mental care but infused with spiritual care to produce true transformation via the Holy Spirit is essential in change.  One cannot simply rely on physical and mental remedies but also spiritual wellness and healing.  Christian Counseling that is properly integrated can achieve both.

Of course, not all Christian Counselors are clinical and because of this can be limited within their scope of practice, but those with clinical licensures can employ these ideals to their clients who wish for a Christian perspective and also require therapies beyond the scope of a minister or pastor.  And also important to remember, whether clinical or only pastoral as counselors, all schools of thought, whether secular, religious, or both, must adhere to the ethical and legal standards of the profession.

Conclusion

Please also review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals

When counseling acknowledges the Christian tradition, as well as the broken human nature and sin, then it has a true foundation to find true healing for the person at every level of existence.  Integrated Christian Counselors, utilize Scripture, Christian tradition and modern psychology to present the most holistic and best healing practices to mind, body and soul.  It presents a perfect balance to the client.  It understands that God is the author of both Scripture and psychology and that they can compliment each other in the full healing of a person.  Incorporating various techniques and principles from all schools of psychology, as well as Christian counseling approaches can be useful in giving the best client care.  Whether pastoral or clinical, all Christian Counselors are called to apply good Biblical morality and best tested therapies to their client while adhering to counseling laws and ethics.

Please also review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals.

Please also refer to these text books for more information on Integrated Christian Counseling.

Collins, G. (2007).  Christian counseling: A comprehensive guide. Thomas Nelson

and

Johnson, E., Ed (2010). Psychology and Christianity: Five views 2nd Ed. IVP Academic

For other Christian Counseling based blogs, please review

Christ and Integrated Christian Counseling. Access here

Brain and the Soul.  Access here

Additional Resources

“Integrative Therapy”. Psychology Today.  Access here

“Therapy Types and Modalities”. Psychology Today.  Access here

Collinsworth-Cobarruvias, S.  (2018). “Biblical Foundation for Christian Integration: A Theology of Christian Counseling”. Access here

Zarbo, C. et, al. (2015). “Integrative Psychotherapy Works”. Front Psychol. 2015; 6: 2021. National Library of Medicine. Access here