The Incarnation is central to Christian theology. Christ is both God and man. Through this miracle, Christ redeemed humanity. However, the theology over the ages has dealt with many heretical challenges to the nature of Jesus and both His Divinity and His Humanity.
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Communication is key in any form of counseling, especially in spiritual mentorship. Any dialogue or advising or counseling finds its basis in sound communication skills. Communication is essential to express ideas and information but the way one communicates is essential in any type of counseling or ministry. An individual who is brash or abrupt can squash any delicate spiritual child, while also one who is prideful and all knowing can turn one away from any meaningful conversation.
St Ignatius Loyola in his Spiritual Exercises established a variety of norms and practices in how to communicate, counsel and advise. His extensive knowledge of the human condition and how to help others through counseling and guidance are essential tools for any counselor. Unfortunately, many outside the his tradition, rarely read his works or are able to see the universal applications of his practices to spiritual life and counseling itself.
St Ignatius Loyola established some basic rules for communication which are essential in counseling. Please also review AIHCP’s Christian Counseling Training
In this blog, we will shortly look at some important elements of communication and how to apply them towards counseling and spiritual mentorship. In addition, we will look at how an advisor can help his or her spiritual child through trial and tribulations from the Spiritual Exercises of St Ignatius Loyola.
St Ignatius’s first rule of communication is to understand the immense value of it. The purpose of life itself through speech and motions are to communicate. Life itself depends upon communication for social interaction to exist. Without communication, love itself cannot even expressed at any level. Hence communication and entering into communication beyond the mere social constructs are an act of opening oneself to another. This is especially more intense in counseling where communication helps to guide and heal. A mutual conversation hence holds to both parties a responsibility to each other, to hear each other and to be watchful and attentive.
In communicating, Ignatius emphasizes the importance of slow speech via his second rule. Care of speech and understanding of the words that come forth one’s mouth is important when counseling especially. So many times, individuals speak rapidly lead to misuse of words and tend to create an image of a person who would rather only hear oneself. In communication, especially counseling, words should be deliberate and thoughtful in their process. When speaking of theology or pastoral matters, it is even more important to hold to these standards.
The third rule, emphasizes the critical importance of listening during communication and counseling. Only through listening and silence can one come to a sound conclusion the emotions and feelings of the other person. Ignatius asks, what is the person saying and could I repeat the words correctly? After hearing the words, the counselor should feel the emotions connecting to the words themselves. Why does a person feel this way? Finally, Ignatius looks to understand the will behind the feelings and if the words match the feelings themselves.
In response, does one feel what anything in response to the words? Does one recognize what the other says and finally, what should one do in the conversation itself? Should one speak or remain silent regarding the information and conversation shared?
Ignatius’s fourth rule of silence deals with freedom from prejudice or bias. When one enters into a conversation, preconceived notions can poison a conversation. If a Christian meets with an atheist or if political, a rival from another party, pre-conceived notions can prevent a productive conversation. Ignatius points out that such pre decided notions prevent true movement within the conversation. One either feels the other already has conclusions made and the decision is already sealed. Additionally, when one dismisses pre-conceived bias, it shows respect for the other and opens them to more solutions. One must remember, no one side rarely holds all the cards, and that weaknesses can exist in both arguments. Ultimately, an understanding and respect must persist in such conversations.
Ignatius’s fifth rule of communication is avoiding the fallacy of an appeal to authority. In all critical thinking courses, the appeal to authority can be a double edged sword. When properly cited and utilized it can strengthen an argument but when it is arbitrarily utilized without reason or understanding, it can weaken the person’s argument and also in regards to conversation, create a dead end without any impasse.
Ignatius’s sixth rule of communication calls for modest lucidity. When one needs to express something and state something and cannot remain silent, it is critical to express oneself calmly and with humility. Arrogance, pride and a demanding presence creates a hostile environment in conversation and counseling. It is important to express feelings and facts but with a gentleness that soothes instead of stings.
Finally, Ignatius states in his seventh rule that enough time must be given to a conversation. Distractions, time restrictions and a rushed conversation devalues the communicative process.
In all conversation, Ignatius calls for love, humility and patience. He also calls for a mutual reverence to each other. In this a true listening or encounter can take place between individuals during the conversation and counseling process. Built into this mutual exchange is the necessity of trust. In counseling, trust is one of the most key cornerstone principles. A trust of non judgement and trust of fidelity to the secrecy of the conversation. Through trust, healing can take place because without trust, there is no revelation between individuals.
It is important to pay attention to differences as a counselor and mimic their characteristics. If one speaks lively, let that dictate, if one speaks more melancholic, then create that atmosphere. It is important for the setting to reflect the comfort and conversating styles of the individual. When dealing with more confrontation, Ignatius is motivated by love and to go where the other emotionally is. If the person is in the rain, then walk into the rain with them is an example he used. By this, we do not break down the door, but carefully with love of the soul, listen and when duty demands, speak with love and prepare oneself when confronted with those of great difference. Sometimes, instruction with love is needed, but sometimes agreeing with what is agreed upon and silence over what is not can be beneficial in the long run. Hence in advising, Ignatius found it best to be attentive in listening and cautious and gentle in speech. Attentive especially to the inner particularities of the individual.
How we communicate as counselors is important. Please also review AIHCP’s Christian Counseling Certification
Ignatius also saw the adviser and counselor as a instrument of God or pen of God. The advisor follows rational rules of counseling and communication but is also always open to the spirit of the divine to help an individual. In essence, it is an encounter of love. As an adviser, Ignatius emphasized aiding others with the stirring of the spirits, discernment of the spirits and helping individuals through the spiritual journey itself. These are all essential elements of Christian Counseling and Christian Mentorship.
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Christian moral teaching demands an objective moral order. Right and wrong are not interchangeable parts throughout the ages or in different circumstances but permanent values. Right and wrong and a good moral compass are important for decision making in life.
Please also review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
In Christianity, Scripture has served as a guiding principle for morality and truth. Councils help utilize Scripture and Christian morality and theology to current problems. Since the 2000 history of the Church, numerous Ecumenical Councils have been called. Most major Christian denominations accept the first four councils and the Orthodox and Catholic Churches mutually accept the first seven. Obviously since the mutual schism between East and West, both have had their own councils, especially the Catholic Church.
Councils are considered authoritative guides in Orthodoxy and Catholicism. It is believed that through the ecumenical presence of the entire Mystical Body, represented by the hierarchy, that the Holy Spirit infuses truth into the proceedings. Many Protestant denominations do not hold to this belief.
In Catholicism in particular, the Council is considered an important living form of truth found via the Holy Spirit. The Council must adhere to the deposit of faith and Scripture when dealing with new heresies and moral dilemmas. The Council must also be convened and in union with the Roman Pontiff.
Councils serve as important tools within Christianity to address current issues and apply the teachings of Scripture and the apostles to those issues.
In Orthodoxy, this is not the case. Unity with Rome has no bearing on the legitimacy of the council.
The most recent councils in Orthodoxy was in 2018 and for the Catholic Church in the early 1960s at Vatican II.
In essence, but not officially listed, the first council of the Church was the Council of Jerusalem, when the Apostles and disciples met regarding the issue of circumcision for Gentile Christians. St Paul and St Peter debated the rule of the law over non Jewish Christians but the assembly decided that this law would not be imposed upon Gentiles.
After the Roman persecutions, Christianity was able to emerge as the Empire’s official religion in the 4th Century. The First Council of Nicaea in 325 AD dealt with the issue of Arius who taught the Son was a special creation of the Father. This heresy was condemned in the Nicene Creed. The First Council of Constantinople in 381 AD re-confirmed the condemnation of Arius.
The Council of Ephesus in 431 AD answered the question of Nestorius who declared Mary was only the mother of Christ but not the mother of God. The Church declared since Jesus is not two independent parts but one person, that Mary was indeed the Theotokos or Mother of God.
The Council of Nicaea condemned the teachings of Arius. Please also review AIHCP’s Christian Counseling Certification
Again in 455, The Council of Chalcedon condemned the heresy of Eutyches and Monophysite heresy that instead of dividing the two natures of Christ as Nestorius did, instead lumped Christ’s two natures into one incomplete nature that lacked many human qualities.
Later in 553 AD, the Second Council of Constantinople again confirmed the teachings of the previous councils regarding these heresies. However, a compromise heresy in 681 AD emerged which taught that Christ had two natures but no human soul. This heresy of Monotheletism was condemened at the Third Council of Constantinople.
Other councils, such as Nicaea II and later councils of Constantinople would also condemn the Iconoclast heresies which denounced the veneration of sacred images.
After the schism, various Councils from Lateran to Trent to the Vatican Councils would occur which would deal primarily with Catholic issues, while in the East, the Orthodox Churches would deal with their own internal matters.
Yet despite the unfortunate splintering of the Christian Churches since the first seven councils, the Church has received a strong foundation from the councils in guidance to who Christ is and the defense of the faith from early Christian heresies which would have distorted the true nature of Christ found in the Gospels and handed down from the apostles. These early councils continue to define orthodox Christianity today.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification in Christian Counseling.
We have numerous blog posts on this topic and I encourage anyone type in the search button to find posts regarding St Teresa and the Interior Castle. This blog serves as a brief introduction to the famous work. Written in 1588, St Teresa wished to help souls find their way to God. The Castle serves as a metaphor of the interior soul and the mansions are the various rooms within the castle. The duty of the soul is to know God more perfectly entering more deeply into the castle. God is always present in the castle and near, but the soul must overcome the trials, distractions and sin of the world to find God. Many never find the ultimate mansion until the next life, and even so, this union is imperfect due to temporal reality, but it is the closest taste of Heaven possible for souls who do complete such saintly levels on earth.
One can find deeper union with Christ as one progresses through the mansions of the soul. Please also review AIHCP’s Christian Counseling Certification
Most human beings of good nature may struggle through the first 3 mansions, and few may enter into the 4th and 5th. We should all strive though our very best to become as close to God as possible. St Teresa illustrates the soul as a silk worm who must eventually build its own cocoon to become a beautiful butterfly. The longer it crawls, the longer it must wait to become re-born. For those who never enter into the mansions, they are paralyzed by sin, hypnotized by the illusions of the world.
The soul must acknowledge the presence of God, its own imperfections, seek forgiveness and enter into prayer and meditation to enter the first mansion. The first three mansions are purgative in that they break the soul of earthly attachments. Many spend their life teetering between mansions. Falling back and forth to the world and then back to God.
The First Mansion is an invitation to prayer. It is an acknowledgement of sin and one’s own true self. It forces one to accept humility in one’s state before the throne of God. The soul though is tempted by many worldly things. In fact, as the soul advances, it is barraged more and more by the enemy in an attempt to prevent spiritual growth.
In the Second Mansion, the soul has grown in holiness. It prays, it seeks good company and holier books and things regarding the faith. It pushes the soul to seek God in times of tribulation due to the constant warfare waged by the enemy. In active mental prayer, the soul seeks God. It looks to withdraw oneself from outward senses and look inside towards God.
In the Third Mansion, the soul has overcome many of the initial difficulties of change. The soul sincerely wishes not offend God but is not ready to fully surrender to the will of God. The soul must overcome aridity and perceived absences of God’s presence. The soul is tried and pushed to greater limits to see God through pure love not necessarily a warm presence.
The Fourth Mansion invites the soul to illumination and perception of greater mysteries. The soul enters into a prayer that is passive in recollection. This pure gift from God presents itself and the soul involuntarily closes off to the world. In addition of the Prayer of the Quiet, the soul experiences more peace. Unlike active recollection in prayer which is like a aqueduct to the ocean, passive recollection is with the source of the ocean itself. It is with the Divine. The soul has opened itself to these gifts.
The Fifth Mansion continues the love for the Divine in prayer. The Prayer of Union pushes the soul further from the world and makes it fall asleep to it. The soul appears to withdraw from the body. In this deeper love, the soul seeks greater penance. The soul, as the analogy of silk worm, begins to create its cocoon and seeks a deeper union.
The Sixth Mansion can be likened to Engagement to the Divine. The soul is deeply in love and shares with God deep raptures, visions, locutions, flights of spirit, ecstasies and tears of separation in this fallen world from the Divine. However with this deeper union comes equal trials of persecution, illness, and hardships.
Final union occurs in the Seventh Mansion. In this mansion, the soul has awoken to the true reality of God. There is a spiritual marriage between the soul and the Divine. The soul ceases to experience aridity, but only a tender love for God and neighbor. Crosses exist and are welcomed, but they cease to unsettle the soul. The soul loses fear and experiences a peace of constant presence of the Divine. The soul however despites its great desire to pass into the Beatific Vision, accepts it place on earth and shares the love of the Divine with one’s neighbor.
Christ’s human nature experienced a perfect union with the Divine infusion of the Blessed Trinity via the Son. However of course, although two natures, there was one Person in the Hypostatic Union and this union was complete from the moment of the conception of Christ. The Blessed Virgin Mary also experienced this deep union, not merely through grace but the Incarnation itself, and her womb being a vessel of the Divine itself.
Most Christian Counselors will deal with individuals struggling with the first three mansions, especially the first. Christian Counselors can help individuals find greater union with God by mapping the path set by St Teresa and helping individuals deal with the trials they will experience as they go deeper into union with God
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
Christian Counselors face difficult times when dealing with the Occult and individuals facing possession. It is imperative they help the person find the spiritual and sometimes physical safety they need. It is essential that Christian Counselors work with appropriate mental health care providers and church professionals if they suspect demonic activity within a person. Such spiritual warfare is extremely dangerous. Faith in Christ is essential.
Please also review the video below and also AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor
Modernism is a late 19th to early 20th Century heresy of Christianity that has continued to exist well into the 21st Century. Its ideals and thoughts were reactionary to the scientific revolution and its more atheistic shades. When the empiricism and the scientific method emerged, ideas of faith and miracles were questioned. Empiricists such as Locke and Hume denounced religion as superstitious and un-scientific. Further atheistic movements within the scientific community such as Positivism and Pragmatism emerged in the 20th Century that looked to denounce all forms of faith as useless. Positivism looked to even remove any value of the words associated with God or faith from a linguistic view.
The modernist looked to build a bridge between Christianity and Empiricism. It looked to find ways faith could still have meaning. It looked to salvage a belief in God and allow Christians to be believers but also rationalists. With such a compromise, the faith was eroded. Miracles were dismissed, Scripture reduced to fables, and the idea of unchangeable dogma were denied. This watered down version of Christianity presented Christ as a mere person and not God and the Bible as uninspired and written by only by holy men.
The Modernists looked to remove all unexplained elements of Christianity and replace it with rational thought. In doing so, Scripture and Christ, were seen as noble things. Scripture was seen as a good book that helps form good conscience and Christ was seen as a historical figure who possessed the spirt of God, but was not God. Like Scripture, Jesus was a guide to holiness and morality but nothing more.
The Modernist denies the infallibility of Scripture. Please also review AIHCP’s Christian Counseling Program
The problem with Christianity was its past superstitious beliefs, according to the Modernist. The Modernist pointed out that Scripture was an important spiritual book and its inner message needed heeded but this message was distracted by literalism in belief of miracles. Instead, Modernists looked to find the real meaning behind the myths of Scripture. From Adam and Eve, to the parting of the Red Sea, to the Resurrection of Christ, all miracles were examined and dismissed, but the message behind them was sought. Understanding the true message of these miracles and what the authors meant to express in mythical language was the key, according to Modernists.
With the idea that miracles cannot happen, Modernists rejected the idea that God acts directly in human matters. God, as a being, or a state of being, communicates to creation through Vital Immanence. Through Immanence, humankind can hear the voice of God. Hence God communicates to humanity through the quiet of the heart. Ideas and new movements and development of humanity are generated at a global level through this whisper of God. Hence, God only speaks in the quiet, not through a divinely inspired book, or through miracles, or through Jesus Christ as God, but through oneself and through other people.
Jesus plays a central role in Modernism. He is a paradigm of humanity. He teaches humanity how to treat others but also reached a state of Christ consciousness. God spoke so powerfully through Jesus that he remains a central element of their heretical creed. This is how the Modernist hides behind the false mask as Christian yet still denounces Christ’s divinity.
The Modernist hence declares him or herself a believer, but also a rationalist, a student of history, and a student of science, while still being a Christian. While these sciences can never contradict truth of Christianity, the Modernist has twisted the Christian faith so much that it no longer is the Christian faith. It becomes more an agnostic faith based loosely on historical man Jesus and moral values that change with the needs of the Church.
There are both Catholic and Protestant Modernists but regardless of faith, Modernists teach an indifferentism towards salvation. Salvation is through any faith, not just Christ, but any faith that adheres to morality and the call and whisper of God via Vital Immanence. A Modernist merely utilizes a certain heritage of faith that best fits his or her needs in meeting the call of God. In this way, any route to heaven is equally true, and any dogma is non binding, as certain ones are able to evolve as the call of God demands.
In addition, the Modernist can be both be Theist or Pantheist. Some Modernists believe God is a state of being that is infused throughout the cosmos, while others believe God is a being, but a being that is bound by the laws of physics that he created. Hence many Modernists believe God and time are co-equal and that God does not exist outside of the realm of time.
Some notable Catholic Modernists are Fr. George Tyrell and Fr. Alfred Loisy of the early 20th Century. St Pope Pius X condemned their writings and imposed a strict oath against Modernism for all clergy. Catholic Modernism would re-emerge during Vatican II and attempt to water down the faith. Notable heretics include Fr. Pierre Chardin and Hans Kung.
Protestant Modernists included Rudolf Bultmann who worked to great lengths to demytholize Scripture and find the historic Jesus. Paul Tillich is also a notable Protestant Modernist theologian who looked to find value in myth over literal belief in Scripture.
Today Modernism can be found at the pulpit or in the classroom. It flourishes most in academia and can be a threat to young unexpecting Christians not strong in the faith.
If you would like to learn more about Modernism, please refer to St Pope Pius X, Pascendi, and also the Syllabus of Errors on the Modernist. Pius was one of the first Christians to identify this heresy and dismantle its ideas and expose this synthesis of all heresies.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
Knowing what God wants you to do in life or even making basic decisions in moral life are important to discipleship. Christians need to hear God and follow His will but it is not always clear. Fortunately, Christians throughout the ages have laid groundwork in defining right and wrong, or proper paths.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals.
Please review the video below on Spiritual Discernment
Discipleship and mentoring future disciples is an important part of Christianity. We see this in the Paul-Timothy relationship and how Paul taught Timothy and educated him in the faith. Christian mentors can help others become better disciples. The relationship is very much vocational and only certain individuals are called to help form Christians.
If you are a pastor, priest, minister or someone helping youth in Christian formation, then consider becoming a spiritual advisor or mentor to them. Help them form their faith and guide them through scripture. AIHCP offers a four year Christian Counseling Program for qualified professionals. The program is online and independent study. If interested please review and see if it meets your academic and professional goals.
A serious threat to any religion is fanaticism. One likes to think his or her faith is safe from it, but the reality is many utilize faith and religion for other motives of propaganda. In the meantime, they radicalize the base of believers to push forth very unreligious ideals.
To many non religious this is one of the most unattractive elements of religion. While it may be a bad quality of misused faith, it definitely does not dismiss faith and religion on the whole. Instead it shows the dangers of corruption of anything, not just faith. When extremist views enter into any philosophy, politics, religion or ideals, then the chance of corruption exists. Hence it is important especially in faith to protect it from radicalism. Radicalism itself is much a sin against faith than non belief itself.
Religious piety and love of Christ is different than religious fanaticism.
In this short blog, we will look how radicalization and fanaticism can in particular harm the Christian faith and the individual believer.
The first element of fanaticism is pride. Pride in one’s faith at the expense of charity and humility. Christians have pride in Christ. They boast Christ. However, when Christians boast Christ in spite of personal humility and unworthiness, then Satan easily twists faith into pride and corrupts it. Like the Pharisees of old, pride corrupts them and blinds them to the need of others and places themselves on a pedestal above others.
Fanaticism in addition to corrupting faith with pride, creates division instead of unity. It no longer places others as those in need of the Gospel but those in contradiction to the Gospel. It dehumanizes those who are not of the same faith. It creates a City on the Hill that sees itself as better and deserving of special graces. It looks to condemn others instead of forgive others and creates a “us” vs “them”
Fanaticism over emphasizes certain dogmas and places them over other ideals. Due to this poor interpretation, it collects a cult of believers within a certain faith that become schismatics. Hence fanaticism is also a cult within a religious cloak. It distorts dogma, over-emphasizes certain points, and refuses to discuss compromise on interpretation.
Religious radicalism also militarizes believers. It places within the heart of believers a do or die feeling of impending doom. This is how it galvanizes believers to the point of looking beyond one’s neighbor and only seeing the dogma. In this, they are willing to die for concepts at the expense of other people.
Ironically, our faith does call for certain things similar to radicalized faith. It does call for a certainty. It does condemn religious indifferentism. It does preach a radical ideal of spreading the Gospel and putting Christ in our all aspects of our life but these ideals are properly weighed with reason, obedience and most importantly charity.
We are called to love Christ at the highest level. We are called to be religiously zealous in our life. But when that love is distorted by dogmatism, hate, division and pride, then the fruit becomes corrupt. So being openly religious is not fanaticism in itself. We are called to be active Christians, but retaining the term Christian is the key. Pride, war in the name of religion, fear, division, and condemnation of others is not what Christianity is.
Christ Himself was religious but He was no fanatic. He was fanatic about the faith, but His actions were not fanatic in thought and deed. Instead, He insisted upon love and mercy and humility. These ideals call for practical action to love one’s neighbor. He yet balanced this love of neighbor also with strong faith. He did not deviate from the truth but promoted it.
Being a religious person hence is very different than being a religious fanatic. Fanatics may share some elements of a religious person, but they are distorted by pride, hate, judgement, dogmatism, disobedience and division. While a religious person strongly holds to their beliefs, a fanatic takes it a step farther, and finds superiority in faith and any lack of conformity a threat.
So in our faith, we need to define what extreme is? Can our love of Christ ever be too extreme? Certainly not. We are called to love God with our whole heart, our whole mind and our whole self, but in that love, that very extreme love, we are also called to love our neighbor. Extreme love of neighbor entails remaining strong to the truth, but it also entails love and communication when we disagree.
This is the true nature of ecumenism. Ecumenism is how we spread the Gospel in a Christ like way not a fanatic way. Ecumenism is about dialogue and discussion of faith. It is about seeing the beauty of God in all faiths, but also clearly defining differences but in a loving way. It does not condemn others but it looks to define what the faith teaches and why. False ecumenism looks to indifferentism and is equally a sin against faith as fanaticism. The fanatic will condemn and create division while the false ecumenist will create a false unity and deny the faith ultimately for the sake of fake communion.
One can be true to the faith without being a radical. Please also review AIHCP’s Christian Counseling Certification
Hence again is the balance of a true religious person. One who is steadfast but not ready to bargain away the faith for false unity, but neither one who will judge and condemn others in the name of God for personal pride and promotion of a creed over others.
Christ did not force conversion nor did He water down the truth. While religions in the past have committed horrible atrocities, if we follow the model of Christ, then we can truly be fanatic about our faith without being radical.
Please also review AIHCP’s Christian Counseling Certification Program and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
