23 Sinning, God Images and Resilience

Episode 23.   Sinning, God Images, and ResilienceJuly 6, 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 23,  released on July 6, 2020 and it’s called Sinning, God Images, and Resilience.I am really excited to be with you today, we have a great episode coming up, where we will be bringing together all the conceptual information from the last three sessions and seeing how it all works together in real life, in real situations, real adversity and real hardship, all from a Catholic worldview.  Let’s start with a brief review, spiraling back to the critical concepts that we have been studying about resilience from a Catholic perspective.  If you are new to the podcast, first of all welcome, I’m glad you’re here.  All you need to know conceptually we will cover in the next few minutes or so.  You can review the last three episodes, episodes 20, 21 and 22 if you want to get into more detail about the concepts in this brief review.  Let’s start with the definition of Catholic resilience – you will see how it is really different from secular understandings of resilience.  For our purposes, I’m defining Catholic resilience as “the process of accepting and embracing adversity, trials, stresses and suffering as crosses.  Catholic resilience sees these crosses as gifts from our loving, attuned God, gifts to transform us, to make us holy, to help us be better able to love and to be loved than we ever were before, and to ultimately bring us into loving union with Him.   That is what I want for you.  For you to transform your suffering into a means of making you holier, more peaceful, and more joyful.   Not to take away any necessary suffering from you – not to take away the crosses God has given you.  I am here to help you reduce, to eliminate your psychological impediments to not only accepting those crosses but embracing them, and transforming your suffering into the means of your salvation.  You have to be resilient to do that, and not as the world sees resilience, but resilience firmly grounded in a Catholic understanding.    Remember how we need a deep and abiding confidence in God, especially in God’s Providence in order to be resilient?  That resilience is an effect – it’s a consequence of the deep, abiding confidence in God, especially in God’s Providential care and love for us.  If you have the deep, abiding confidence in God and His providential love for you, you specifically, you will be resilient.  Repeat. Remember also how the main psychological reason why we don’t have that deep abiding confidence in God is because we don’t know him as He truly is.  We have problematic God images.  Our God images fluctuate, they can be as unstable as water. These are the subjective, emotionally-driven ways we construe God in the moment.  These are automatic, spontaneously emerging, and they are not necessary consented to by the will.  These God images stand in contrast to our God concept, which is the representation of God that we profess, that we intellectually endorse, that we have come to believe intellectually through reading, studying, discerning.  It is the representation of God that we endorse and describe when others ask us who God is. When our problematic, inaccurate, heretical God images get activated, they compromise our whatever confidence have in God, whatever childlike trust we have in God.  So here’s the key causal chain:Bad God images lead to lack of confidence in God, which leads to a loss of resilience.  And psychological factors contribute to these bad God images.  Here’s the idea. Think about al little child.  12 months old or 18 months old, looking at his father.  To that toddler, his father seems like a God – really huge – probably 10 times his weight, more than twice his height, so much stronger than he is, able to do so much more in the world.  That toddler, as he comes into awareness about God, is going to transfer his experience of his parents and other caregivers into his God images.  Here’s an important point for you to know as you wrap your mind around God images.  God images are always formed experientially.  God images flow from our relational experiences and how we construe and make sense of those images when we are very young. And that’s critical – we shape our first God images in the first two years of our lives.  Those first two years of life have huge impact on the formation of our initial God images.  And that makes sense, because our first two years of life have a huge impact on how we experience and understand relationships generally.  Our experience of other important caregivers, especially parents, but also grandparents and others shape our psychological expectations of what God is like.  And often we are not aware of those expectations.  Our assumptions may be unknown to our intellects, to our conscious minds.    Simply put, our God images are often unconscious.  Our God images may be unconscious, but they still affect us, they still impact us and exercise influences on us.  We can choose to accept that we have these problematic God images and deal with them directly, or we can deny that they exist and try to shove them away, ignore them, suppress them, and drive them into the unconscious.  Ok, now for a little speculative Malinoski theology.  Bur first, you need to know that I could be wrong about some of these concepts that I am discussing.  Now I’m really serious about this.  As a professional who has teaches publicly and speculates publicly about the intersection of psychological and Catholicism, I am acutely aware that I can be wrong about things.  If any of you listeners, particularly those who are well formed theologically and philosophically, detect that I am ever teaching anything that contradicts the Faith, I want you to tell me.  This is really pioneering work we are doing together.  For more than a decade, I didn’t teach this kind of thing publically.  I wasn’t sure about getting into God images and God concepts, for example.  What if I was wrong?  What if I started leading people astray?  How can I be sure that don’t make mistakes?  And then I realized I was making the bigger mistake of burying my talent, the mistake of omission.  I needed to become more resilient.  To become more resilient, I needed to have a deeper and more abiding confidence in God.  I need to know at a deep level that whatever public teaching I did wasn’t happening in a vacuum, with God millions of miles away, leaving me to my own devices, letting me persist in my errors.  No.  God is near.  God is minding me, minding this store.  And if I fell down, if I went astray, He would come looking for me, like the shepherd who lost one of 100 sheep and left the 99 behind to find the stray one.  So here’s the thing.  We hear about the First Commandment still from time to time, right? ...