21 How Secular Experts Get Resilience Wrong

Episode 21.  Catholic Resilience – Where the Secular Experts Get Resilience Wrong.

June 22, 2020

Intro: Welcome to the podcast Coronavirus Crisis:  Carpe Diem, where you and I rise up and embrace the possibilities and opportunities for spiritual and psychological growth in this time of crisis, all grounded in a Catholic worldview.   We are going beyond mere resilience, to rising up to the challenges of this pandemic and becoming even healthier in the natural and the spiritual realms than we were before.  I’m clinical psychologist Peter Malinoski your host and guide, with Souls and Hearts at soulsandhearts.com.  Thank you for being here with me.  This is episode 21, and it’s called Catholic Resilience – Where the Secular Experts Get Resilience Wrong 

In our last episode, we started a deep dive into resilience by looking at secular conceptualizations of resilience.  We discussed how in the secular world resilience is about adapting yourself to life’s demands, it’s about handling the challenges and curve balls that life throws at you with poise and confidence.  It’s about getting back to previous levels of functioning and adaptation.  It’s about getting up as many times as you are knocked down by dangers and misfortunes, it’s about journeying on under the load of troubles and difficulties that life brings us.  It’s about not succumbing to failure, not collapsing under stress, not being destabilized by hardships and tough situations.

The American Psychological Association defines resilience as “the process of adapting well in the face of adversity, trauma, tragedy, threats or significant sources of stress— such as family and relationship problems, serious health problems or workplace and financial stressors. It means "bouncing back" from difficult experiences.”   You know, like a racquetball that gets hit, squashed, and then regains its shape.  {insert sound}

Seems reasonable enough, right?  I mean, it’s the American Psychological Association, you know, the professionals speaking here.  And in fact there’s a lot of good in that definition that we can draw from.  In considering resilience, though, we as believing, practicing Catholics need to rework the secular notions ingrained in us by our culture.  And that’s what I am here to help you do.  I am here to challenge notions commonly held by Catholics that are actually not grounded in Catholicism.

There are three major problems with the secular definition of resilience.

First problem:  Secular mental health professionals look to at their clients’ personal resources, their talents, their skills, their gifts.  The secular clinicians will work with primarily with those asset and strengths.  These clinicians think about how their clients can have greater autonomy, greater agency, be better able to access their assets and strengths to better adapt to the world.   Most of them will also assess the social support that their clients can access from their close relationships.  Nothing wrong with that, insofar as it goes.  Insofar as it goes.  But it doesn’t go far enough.  As Catholics, we’re not supposed to rely primarily on ourselves, we’re not supposed to be independent, rugged individualists.  And we’re not supposed to rely primarily on our close relationships either, because all other people have their flaws and they will disappoint us.  We’re supposed to rely primarily on God – on His love, His mercy, His power, His constancy.  And while more and more secular clinicians are open to bringing in their clients’ spirituality to help their clients become resilient, it’s not the top thing on the list.  Spiritual resources made Southwick and Charney’s top ten list of resilience factors, but not until number 4 and a little bit in number 10.  From a Catholic perspective, God is absolutely primary in resilience.  And this is the biggest problem of secular-based psychologies in general, not just with regard to resiliency. 

We need to not only understand with our minds who we are and who God is – we also need to involve our souls, our hearts, our bodies.  This is not easy.  There are lots and lots and lots of psychological obstacles to seeing God as He really is.  And I am here to help you do that.  We will go through this process together, harmonizing the best of psychology with a Catholic worldview as we go through all the factors of resilience.  That is what is unique about this podcast.  That is what is unique about Souls and Hearts.  We ground psychology in an authentic Catholic anthropology, an authentic Catholic worldview.  Now today we’re not going into all the solutions for Catholics to become more resilient.  Be patient, I promise you that is coming up in future episodes and especially in the workshops and experiential work that we do in the Resilient Catholics: Carpe Diem! Community.  I want you to become much more resilient, and we’re starting with understanding the conceptual landscape first.  All right, so that covers the first problem that secular clinicians have with guiding others to resiliency – not giving God His primary role.  

Here’s the second problem of secular approaches to resilience.  Most mental health professionals work to minimize suffering and maximize one’s enjoyment of life.  They misunderstand suffering.  Most assume either consciously or unconsciously that suffering is to be avoided, minimized, that it is bad.  They want their clients to feel better, to enjoy life more, to avoid getting hurt, to be able to pursue their own dreams and follow their own paths, to be able to make their own meaning out of life.  They don’t use this word, but which philosophical system argues for maximizing enjoyment and minimizing suffering as the best way?  Well, dear listeners, the word for the belief system that emphasizes maximizing pleasure and minimizing pain is hedonism.  Hedonism.  And hedonism has always been really popular because in our fallen human conditions, hedonism makes sense to our passions – we naturally want to avoid pain and we naturally want to pursue pleasure.  It’s a very worldly way of looking at meaning and purpose in life.  

Most mental health professionals don’t understand the meaning of the cross.  They don’t understand the importance of redemptive suffering.  And hey, it’s not easy to grasp deeply the meaning of the cross.  There’s a lot of ways that people, even Catholics, even faithful devout Catholics get the meaning of the Cross wrong.  The meaning of the cross is not intuitive to the vast majority of us, it’s not available to unaided human reason.  We need divine revelation to understand the meaning of the cross and why the cross is a gift that almost everybody rejects.  Remember that the cross is a stumbling block and a folly – Christ’s cross was seen by the Jews of his day as disgraceful, shameful, a sign that he was cursed by God.  To the Greeks of the day, focused the cycles of time, on order, on harmony, on beauty, the crucifixion was jarring, discordant event, and the resurrection hard to believe.    

But all things work together for good for those who love the Lord – Romans 8:28.  All things.  Therefore all things can be gifts.  If we are loving the Lord, we can receive our sufferings, as gifts, as our crosses that will bring us to salvation, to the joys of eternal life.  Now this can be extremely difficult to do.&...