Showing posts with label chapel talk. Show all posts
Showing posts with label chapel talk. Show all posts

Tuesday, September 2, 2014

Anxiety and the Christian Life

The following blog entry is adapted from a chapel meditation given by Dr. Wolff on May 7, 2014.

I John 3:18-24 The Message

My dear children, let’s not just talk about love; let’s practice real love. This is the only way we’ll know we’re living truly, living in God’s reality. It’s also the way to shut down debilitating self-criticism, even when there is something to it. For God is greater than our worried hearts and knows more about us than we do ourselves.

And friends, once that’s taken care of and we’re no longer accusing or condemning ourselves, we’re bold and free before God! We’re able to stretch our hands out and receive what we asked for because we’re doing what he said, doing what pleases him. Again, this is God’s command: to believe in his personally named Son, Jesus Christ. He told us to love each other, in line with the original command. As we keep his commands, we live deeply and surely in him and he lives in us. And this is how we experience his deep and abiding presence in us: by the Spirit he gave to us.

As a psychologist I have spent many years being trained in how to be aware of people. Really much of my academic work has been to think about how people’s feelings, actions and perceptions all work together to form them. And perhaps you’ve heard the jokes that people tell psychologists when they’re introduced; “Don’t analyze me,” “I better watch what I say around you,” or “can you read my mind?” To me those oft-repeated jokes, while funny and corny, also betray an inner sense of worry that we have, “what will happen if I’m truly seen by someone? Will I be unmasked? What will really be known about me?”

1 John seems to speak to that a bit, he reminds us that, hey, we all have that debilitating self-criticism, that inner voice that can plague our thoughts with reminders that we aren’t any good, or aren’t very capable. I don’t know about you, but I am visited by those kinds of thoughts on occasion. I suspect most of us live with some worry about our ability to measure up. We’re frequently aware of the ways in which we aren’t good enough. This is a paradox, though, for the generation of the “selfie”, that despite our focus on ourselves and our usage of things like social media to “announce” the smallest detail of our lives, we still live with uncertainty and insecurity about our worth and value.

The author Anne Lamott puts it quite well in her book, Bird by Bird (1995). This is a book on how to write, but as is characteristic of Lamott, there is a fair amount about the human experience as well.

“If you are not careful, station KFKD will play in your head 24 hours a day, nonstop in stereo….Out of the left speaker will be the rap songs of self-loathing, the lists of all the things one doesn’t do well, of all the mistakes one has made today and over an entire lifetime, the doubt, the assertion that everything that ones touches turns to shit, that one doesn’t do relationships well, that one is in every way a fraud, incapable of selfless love, that one has no talent or insight, and on and on and on” (p. 116).  

I suspect that many of us can relate to Lamott’s radio station analogy, that in the very moment we ready ourselves to do something difficult or challenging we are plagued by negative thoughts about ourselves. I know that I have had those moments when preparing for class or even before getting up to share this chapel meditation.  Maybe like me you’ve heard the phrases in your head “Why did they ask me to do this? I don’t have anything to offer. This is going to be a disaster!”

All of this is what we psychologists often call negative self-talk, and some of us struggle with it more than others. And as I John references, it’s even harder to shake because often pieces of it contain truth. When 5% of our critical thoughts contain some truth, we hear that 5% amplified as through loud speakers blaring throughout our minds, often blocking our ability to do or think about much else, leaving us stuck.

What follows this critical attack on our sense of self? Well, many of us shake it off, we combat it with good thoughts or reminders about our capabilities. Perhaps we even remind ourselves about our worth in Christ as the scripture suggests. But for others of us this negative thinking will lead to feelings of depression and anxiety. Worry might overtake us for a while, and we find our belief in ourselves shaken.

So what is anxiety? Most professionals agree that anxiety is a series of worries about everyday events, fears about the future and apprehension regarding social interaction. All of us will experience brief periods of worry in our lives. In fact, as I often quote to my students before an exam, a moderate amount of anxiety can be motivating! It helps us to study harder and become more prepared. But once that worry becomes more extreme and excessive, it can become paralyzing.

The statistics suggest that a great number of us are familiar with feelings of worry. According to the National Institutes of Mental Health 40 million Americans over 18 in a given year could be diagnosed with an anxiety disorder. That’s about 18% of the population over 18 years old (Anxiety Disorders, 2014). Additionally, the Association for University and College Counseling Centers continues to note that anxiety is the most predominant presenting concern among college students who are seeking help from college counseling centers (2013). And these numbers don’t include those of us who just get caught in the grip of worry occasionally. What this suggests to me is that I John’s acknowledgement of our self-debilitating criticism is an accurate reflection of our human condition. Most of us know how that feels. We can relate to feelings of anxiety because we have known them.

A band I enjoy is the Wailin Jenny’s; they have kind of a guitar folk style, and as a preface to one of their songs, they offer this introduction:

“But even if you don’t consider yourself a chronic worrier, I think there are times in all of our lives where we find that our mind is not with us at a particular moment. It’s not seeing anything that is actually going on in front of us. Its running the little films of our lives in our head you know of what maybe shouldn’t have happened a few weeks ago or what is going to go wrong a couple of months from now or go right a few months from now. It’s just not with us, and I think that the antidote to worrying is being in the moment. So I wrote this song to remind us to be mindful.”

The singer goes on to offer a song called, Begin that focuses on staying present where we are at any given time. Mindfulness is an increasingly popular term within the psychological community. It’s been integrated into several mainstream treatments for anxiety, like Cognitive Behavioral Therapy. Over and over studies of the effects of mindfulness in psychology say, yes it works! It helps people cope with feelings of worry.

But what is it? It’s a practice of staying present in the moment and really focusing on the what is going on around you rather than letting your mind wander off ahead of you into the what if’s. I also hear a nod to a practice of mindfulness in 1 John. It’s a specific kind of acknowledgement that abiding in God’s presence keeps us grounded and mindful.

When I read this passage in I John, I can’t help but feel openness, a sense of space enlarging before me and an awakening hopefulness. It’s sort of the same feelings that I have had during the last few weeks when it became clear that spring is sticking around. The life-giving greenery around me in contrast to the cold, snowy, dark winter that we’ve just come out of is refreshing to my spirit.

That feeling of freedom that the passage suggests is in direct contrast to the chains that anxiety shackles us with.  Such freedom seems to be possible both due to the acknowledgement of our struggle and a response that God knows us better than we know ourselves.

Does this lay out a formula for eliminating anxiety and worry from our lives? No, it does not. The organic methods of the Holy Spirit are much more complex than that. What I see instead is the offering of hope for our troubled and weary selves. The wonderful line, “truly living in God’s reality,” feels like a promise to me, one that I’m not even sure I can fathom. I’m encouraged by it, but also left wondering, what does that mean? What does it look like? Especially when we are weighed down by troubles, what is God’s reality?

The passage seems to suggest that there is something that can change simply by living in God’s knowledge of us, rather than our definition of self. It’s a good reminder that our sense of our own identity is ultimately limited. As is our vision of the world. God’s is greater and much clearer.

There is also the reminder to love one another. The passage doesn’t use the word “authentic”, but it’s a good word for our era. To love each other authentically. To really see each other, worries and imperfections and all.  One of the great privileges of being a psychologist is sitting in a space with people that eliminates the need for social convention. Therapy often allows us to simply be present with each other, to sit in the moment and really listen. It’s always remarkable when strangers allow me to enter in to some of the messiest parts of their lives. It’s an act of truly being seen and heard by someone else. One of the things I’m most grateful for is the way it has changed me, and taught me to really look at the person in front of me.

And outside the therapy room in all aspects of our lives, we are presented with opportunities for authenticity, or to worry about how we are perceived or we worry about taking relational risks. Will the other person reject our attempt at authenticity? Or will it be received with love and tenderness? I find myself worrying about those things in my day-to-day life.

So this passage in I John is a good reminder that God’s promise is real, and it’s inviting us into freedom.
  
References:

Anxiety disorders. (2014). Retrieved April 17, 2014 from http://www.nimh.nih.gov/health/topics/anxiety-disorders/index.shtml

Association University and College Counseling Center Directors. (2013). Annual survey. Aurora, IL: Author.

Lamott, A. (1995). Bird by bird: Some instructions on writing and life. New York, Anchor Books.



Sunday, March 2, 2014

Loving the Deviant of the Group


The following blog entry was adapted from a chapel speech given by Dr. Clevering on October 30, 2013

One of the great things about finding a major in college is that you get insight into the Bible from a whole new perspective.  A history major might learn more about ancient Mesopotamia and therefore have a better understanding of the culture and customs of the people surrounding Israel.  An English major might learn about syntax and parallelism and have a better appreciating of the poetry of the psalms.  And a psychology major may have insights into Jesus’ social interactions.

One passage which I feel I understand better as a psychologist is Luke 19:1-10.  This is the story of Jesus meeting Zaccheus, the tax collector, and going to eat with him.    

To understand the psychology in this story we also need to understand the historical setting of the story.  Zaccheus was Jewish.  And he collected taxes from the Jews on behalf of the Romans.  If that weren’t bad enough, the taxcollectors in those days were allowed to charge people whatever they wanted so long as the Romans got their portion.  That meant the tax collectors got to line their own pockets with a lot of extra cash.  So we can’t think of these tax collectors as just an ancient version of the IRS.  Tax collectors were pretty shady characters and they fraternized with the enemy.  In fact, because of their interactions with the Roman gentiles they were considered to be unclean by their fellow Jewish countrymen. 

As a tax collector, Zaccheus is what we would call an in-group deviant.  In-group deviants are in your in-group.  They have an association with you.  When you use the pronoun “we” it includes them.  They belong to one of the groups you belong to.  Other people make a connection between you and them.  But they are different, and weird, and just not normal.  They don’t go along with the group norms.  They are an embarrassment.  The term deviant refers to the fact that they deviate from what is expected.  They deviate from how everyone thinks they should behave.  Deviants don’t do what they’re supposed to do and don’t think how they’re supposed to think. 

Zaccheus was an in-group deviant.  He was Jewish, he lived among his fellow Jews and counted himself as a belonging to the Jewish people.  And yet he collected taxes for the Romans.  He associated with gentiles and took money from his own people.  So nobody liked him.   

Studies show that people tend to dislike an in-group deviant even more than someone from a rival group.  One interesting study was conducted at a university which was known for being a party school.  It was not cool to be studious at this university.  The students at this university were asked to rate how much they would like to be friends with several types of people.  One type was someone at their own school who spent a lot of time studying.  Another type was someone from a rival school who spent a lot of time studying.  The people at that university said they would rather be friends with the studious person from the rival school than someone from their own school who was studious.  In other words, it is easier to love a Roman than someone from your own group who collects taxes for the Romans. 

This is why Jesus’ behavior is so fascinating.  In the book of Matthew Jesus verbally commanded us to love our enemies.  That is really hard.  But we can often get away with thinking we do this.  After all, an enemy is an abstract concept.  Enemies are not in your in-group.  They aren’t your people.  You don’t feel a connection to them.  You don’t come into contact with them often so it’s easy to love them in theory.  But then in the story of Zaccheus, Jesus commands us by example to love our in-group deviants.  This is so much harder. 

Just think how easy it is to talk about accepting each other’s differences and how hard it is to love that guy who always sits with you in the cafeteria making awkward comments and asking you to explain all your jokes.  How easy it is to accept the guy in the cool car driving by you on the road and how hard it is to love your clueless upper-class roommate who has no idea what it really means to work hard for something.  How easy it is to attend a civil discourse presenting both sides of a political debate and how hard it is to love your best friend from high school who insists on posting the most ridiculous, biased, political nonsense on facebook.  How easy it is to volunteer at an agency working with people recovering from addictions and how hard it is to love and forgive the person in your own family struggling with addiction.  How easy it is to have an international-style worship service and how hard it is to love that member of your church who let slip a racist comment the other day. 

Those people just don’t get it.  They are so embarrassing.  They are so frustrating.  They are so hard to love. 

The passage ends with Zaccheus having a change of heart – He gave half of his possessions to the poor.  Jesus then declares “Today salvation has come to this house, because this man, too, is a son of Abraham.  For the Son of Man came to seek and to save what was lost” (Luke 19:9-10) Jesus reminds everyone that Zaccheus is a son of Abraham.  He reminds everyone of who Zaccheus belongs to.  We must seek the ability to love our in-group deviants because they belong to us and we belong to them.