Stephen W. Hiemstra's Blog, page 21
March 2, 2025
Oración de la Fidelidad y la Verdad
Por Stephen W. Hiemstra
Dios de todas las Maravillosas y la Verdad,
Toda alabanza y honor, poder y dominio, verdad y justicia son tuyos, porque honras la verdad y fielmente te pones a nuestra disposición en nuestra hora de necesidad.
Confesamos que es más probable que estemos distraídos cuando deberíamos estar disponibles. Incluso cuando nos ponemos la ropa de un pastor y la bata de médico, tenemos problemas para estar plenamente presentes con aquellos necesitados a quienes presumiblemente servimos.
Gracias por el ejemplo de Jesús de Nazaret y la presencia del Espíritu Santo que nos da dirección y nos da la esperanza de que podemos cumplir más fielmente con nuestros deberes como cristianos en un mundo caído y dar verdadero testimonio a quienes nos rodean.
En el poder de tu Espíritu Santo, permítenos utilizar los dones que nos has dado.
En el precioso nombre de Jesús, Amén.
Oración de la Fidelidad y la Verdad
Also see:
El Rostro de Dios en las Parábolas
Prefacio de La Guía Cristiana a la Espiritualidad
Prefacio de la Vida en Tensión
The Who Question
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Market_2025, Signup
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February 28, 2025
Applying Faith
Now faith is the assurance of things hoped for,
the conviction of things not seen.
(Heb 11:1)
By Stephen W. Hiemstra
In the parables examined, we begin to see the nature of God’s faithfulness and truth. The fifth characteristic of God in Exodus 34:6 is faithful, also translated as truthful. Often as not in the scriptures, the faithfulness and truthfulness of God is assumed, not described.
Parables of Truth and Faithfulness
The divine image of God lends stability to our lives that cannot be obtained any other way. In the Parable of the Two Builders, God is the rock on which our foundations are made secure. The rock of our salvation is a metaphor both for a disciplined lifestyle and for scientific study. Without that rock neither fruit of such stability is possible.
In the Parable of the Callous Judge, we are advised to study the wisdom of the world. Knowledge of the world is part of God’s truth. Paying attention to the principal agent problem, recognizing what motivates even evil people, may offend our sensibilities, but should be neglected as we faithfully attend to our role as stewards of our time and resources.
The Parable of the Pharisee and the Tax Collector reminds us that God is both transcendent (the object of our prayers) and immanent (able to hear our prayers). Even though God is beyond our comprehension, he loves us enough to always remain available. Whether we are faithful or naughty, we remain through faith part of God’s family.
The Parable of the Physician takes the form of a proverb and simple describes the role of a doctor in healing the sick. It is a brilliant statement of the obvious: Simple proverb; profound truth. Yet, doctors more often attend to the whims of the rich than to illnesses of those poor and sick. Furthermore, Jesus uses this proverb allegorically to describe his role as a rabbi and medical missionary.
Here we see Jesus highlighting the principal agent problem that afflicts religious leaders. Like the physician that serves as a personal doctor of the wealthy, religious leaders often spend more time with paying customers than with those in need of their care. This problem likely describes Jesus’ impatience and distain for religion leaders. The Parable of the Physician is accordingly one of Jesus’s more poignant parables and, because of its brevity, one of the most neglected among commentators.
Problem of Truth
More than other attributes of God described in Exodus 34:6, examples of parables directed specifically at truthfulness and faithfulness are hard to find. More often we observe lessons about truth and faith from the context and structure of the parables. Pilate’s question—What is Truth?—is not simply a throw-away comment (John 18:38). When we say that God is truth, we recognize the enigma at the heart of the concept.
Applying Faith
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Market_2025, Signup
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Aplicando Fe
Ahora bien, la fe es la certeza (sustancia) de lo que se espera,
la convicción (demostración) de lo que no se ve.
(Heb 11:1)
Por Stephen W. Hiemstra
En las parábolas examinadas, comenzamos a ver la naturaleza de la fidelidad y la verdad de Dios. La quinta característica de Dios en Éxodo 34:6 es fiel, también traducida como veraz. A menudo, en las Escrituras, la fidelidad y la veracidad de Dios se asumen, no se describen, lo que también se aplica a las parábolas.
Parábolas de Verdad y Fidelidad
La imagen divina de Dios da estabilidad a nuestras vidas que no se puede obtener de ninguna otra manera. En la Parábola de los Dos Constructores, Dios es la roca sobre la cual nuestros cimientos están asegurados. La roca de nuestra salvación es una metáfora tanto de un estilo de vida disciplinado como del estudio científico. Alegóricamente, también es un símbolo de fe. Sin esa roca, ninguno de los frutos de tal estabilidad es posible.
En la Parabola del Calloso Juez, se nos aconseja estudiar la sabiduría del mundo. El conocimiento del mundo es parte de la verdad de Dios. Prestar atención al problema del agente principal, reconocer lo que motiva incluso a las personas malas, puede ofender nuestra sensibilidad, pero no debe descuidarse mientras atendemos fielmente a nuestro papel como administradores de nuestro tiempo, recursos y personas bajo nuestro cuidado.
La Parábola del Fariseo y El Recaudador de Impuestos nos recuerda que Dios es a la vez trascendente (el objeto de nuestras oraciones) e inmanente (capaz de escuchar nuestras oraciones). Aunque Dios está más allá de nuestra comprensión, nos ama lo suficiente como para permanecer siempre disponible. Ya sea que seamos fieles o traviesos, por la fe seguimos siendo parte de la familia de Dios.
Parábola del Médico toma la forma de un proverbio y simplemente describe el papel del médico en la curación de los enfermos. Es una declaración brillante de lo obvio: Proverbio simple; verdad profunda. Sin embargo, los médicos suelen atender más a los caprichos de los ricos que a las enfermedades de los pobres y enfermos. Además, Jesús usa este proverbio alegóricamente para describir su papel como rabino y médico misionero.
Aquí vemos a Jesús destacando el principal problema del agente que aflige a los líderes religiosos. Al igual que el médico que actúa como médico personal de los ricos, los líderes religiosos suelen pasar más tiempo con los clientes que pagan que con aquellos que necesitan su atención. Este problema probablemente describe la impaciencia y el desprecio de Jesús por los líderes religiosos, pero es igualmente cierto en el caso de los consejeros y psicólogos de hoy. La Parábola del Médico es una de las más conmovedoras de Jesús y, debido a su brevedad, una de las más olvidadas entre los comentaristas.
Problema de la Verdad
Más que otros atributos de Dios descritos en Éxodo 34:6, es difícil encontrar ejemplos de parábolas dirigidas específicamente a la veracidad y la fidelidad. Más a menudo observamos lecciones sobre la verdad y la fe a partir del contexto y la estructura de las parábolas. La pregunta de Pilato—¿Qué es la verdad?—no es simplemente un comentario descartable (Juan 18:38). Cuando decimos que Dios es verdad, reconocemos el enigma en el corazón del concepto.
Aplicando Fe
Also see:
Prefacio de La Guía Cristiana a la Espiritualidad
Prefacio de la Vida en Tensión
The Who Question
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Market_2025, Signup
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February 25, 2025
Placher Argues Foundations, Part 1
William C. Placher. 1989. Unapologetic Theology: A Christian Voice in a Pluralistic Conversation. Louisville: Westminster John Knox Press.
Review by Stephen W. Hiemstra
It is hard not to notice the crisis of identity facing Christians and the church today. If we as Christians see ourselves as created in the image of an almighty God, then nothing is impossible for God and, by inference, for us as heirs to the kingdom. On the other hand, if we start to believe our critics that God does not exist and church is just another human institution, then our options are no different than anyone else’s—limited by the time and money immediately available. Because we act out of our identity, we need to care about what our identity is in our heart of hearts, not just on our business cards. For Christians, our truest identity is defined in our theory of God or, in other words, in our theology.
In his book, Unapologetic Theology, William Placher writes:
“This book represents some of the philosophy I have been reading, as one context for thinking about a new way—or maybe a very old way—of doing theology.” (7)
By “old” Placher means to argue apologetically from a Christian perspective with Christian assumptions. This “old” perspective, which he calls the “unapologetic” approach, is interesting because:
“Christian apologists can adopt the language and assumptions of their audiences so thoroughly that they no longer speak with a distinctively Christian voice.” (11)
Arguing from the “new” Enlightenment perspective means:
“questioning all inherited assumptions and then accepting only those beliefs which could be proven according to universally acceptable criteria.” (11)
If those universally acceptable criteria preclude faith in Christ Jesus by their nature, then the “new” perspective blunts effective witness (12). Worse, if no universally acceptable criteria exist, which essentially means that the Enlightenment (or modern) era is over, then the price of arguing is paid without gaining any credibility as a witness. Thus, adopting an unapologetic stance appears warranted in the postmodern era which we find ourselves in.
Placher’s argument raises two questions that we care about. First, is the modern era truly over and, if so, how do we know? Second, because Placher clearly believes that the modern era is over, how do we approach apologetics in the absence of universally acceptable criteria for discussion? We care about these questions because it is hard to witness for Christ in the postmodern era if, in effect, we do not speak the language of a postmodern person.
In part 1 of this review will focus on the first question while part 2 will consider the second.
Is the modern era over? Placher starts his discussion of the Enlightenment with the father of the Enlightenment, René Descartes, writing:
“Descartes had set the goal of seeking a foundation for knowledge, but modern philosophy soon divided between empiricists who looked for that foundation in bare, uninterrupted sensations [things you see, hear, feel, taste…] and rationalists who sought it in logically unchallengeable first truths.” (26)
For empiricists, a problem quickly emerged because:
“We cannot build knowledge on a foundation of uninterpreted sense-data, because we cannot know particular sense-data in isolation from the conceptual schemes we use to organize them.” (29)
If this is not obvious, think about how one knows that a light is red and different from yellow or green. In order to recognize the difference, one needs to understand the definition of red and how it differs from yellow or green. Without knowing that definition, red is not a distinct color. We teach colors to children at a young age so they seem obvious to us as adults, but to untaught kids colors have yet to be learned. The definition of red is what is meant here as a conceptual scheme.
For logicians, Placher observes:
“What we cannot do is find some point that is uniquely certain by definition, guarantee to hold regardless of any empirical discoveries, independent of any other elements in the our system.” (33)
Placher notes the definition of a mammal, “a warm-blooded animal with hair which bears live young”, had to change with the discovery of the platypus (32). While the problem posed by the platypus seems trivial, Placher notes after referencing Russell’s paradox that:
“If our definitions in mathematics or logic lead to problems, we may decide to change them, but we always have more than one choice.” (34)
In conclusion, Placher cites Wittgenstein observing:
“when we find the foundations, it turns out they are being held up by the rest of the house. If theologians try to defend their claims by starting with basic, foundational truths that any rational person would have to believe or observations independent of theory and assumptions, they are trying to do something that our best philosophers tell us is impossible.” (34)
In other words, the attempt by Enlightenment scholars to find a defensible basis for objective truth has failed and we are now in the postmodern era where it can be said: “how you stand on an issue depends on where you sit”.
William Placher’s book, Unapologetic Theology, is a fascinating review of modern and postmodern philosophical arguments that affect how we do theology and witness in the postmodern age. In part one of this review I have summarized Placher’s argument for why the modern age is truly over—objective truth has no foundation that we can all agree on. In part two of this review, I will summarize Placher’s arguments for how we should do theology and witness understanding that we are in the postmodern era.
Placher Argues Foundations, Part 1Also see:Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.netPublisher site: http://www.T2Pneuma.com Newsletter at: https://bit.ly/Market_2025, SignupThe post Placher Argues Foundations, Part 1 appeared first on T2Pneuma.net.
February 24, 2025
Healing: Monday Monologues (podcast), February 24, 2025
By Stephen W. Hiemstra
This morning I will share a prayer and reflect on Healing. After listening, please click here to take a brief listener survey (10 questions).
To listen, click on this link.
Hear the words; Walk the steps; Experience the joy!
Healing: Monday Monologues (podcast), February 24, 2025
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Market_2025, Signup
The post Healing: Monday Monologues (podcast), February 24, 2025 appeared first on T2Pneuma.net.
February 23, 2025
Prayer for Healing
By Stephen W. Hiemstra
Great Physician,
All praise and glory, power and dominion, truth and justice are yours, because you heal our diseases without appointment or cost. You only ask that we have faith.
We confess that faith is hard for us. We want your gifts without commitment, without thought, without devoting our hearts to what our eyes see everyday. Forgive our materialistic attitudes and unrighteous living.
Thank for the gift of forgiveness that Jesus made possible on the cross. Thank you for the many Easter eggs, blessings that you have given us with science, like the treats that we hide where we know our kids will find them.
In the power of your Holy Spirit, turn our eyes to you that our hearts will follow. Heal our sin-sick lives that our bodies and minds might also be healed.
In Jesus’s precious name, Amen.
Prayer for Healing
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Market_2025, Signup
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Oración de Curación
Por Stephen W. Hiemstra
Gran Médico,
Toda alabanza y gloria, poder y dominio, verdad y justicia son tuyas, porque tú sanas nuestras enfermedades sin cita ni costo. Sólo pides que tengamos fe.
Queremos tus regalos sin compromiso, sin pensamiento, sin dedicar nuestro corazón a lo que nuestros ojos ven cada día. Perdona nuestras actitudes materialistas y nuestra vida injusta.
Gracias por el don del perdón que Jesús hizo posible en la cruz. Gracias por los muchos huevos de Pascua, las bendiciones que nos has dado con la ciencia, como las delicias que escondemos donde sabemos que nuestros hijos las encontrarán.
En el poder de tu Espíritu Santo, vuelve a ti nuestra mirada para que nuestro corazón te siga. Sana nuestras vidas enfermas de pecado para que nuestros cuerpos y mentes también puedan ser sanados.
En el precioso nombre de Jesús, Amén.
Oración de Curación
Also see:
El Rostro de Dios en las Parábolas
Prefacio de La Guía Cristiana a la Espiritualidad
Prefacio de la Vida en Tensión
The Who Question
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Market_2025, Signup
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February 21, 2025
The Physician
This shall be the law of the leprous person
for the day of his cleansing.
He shall be brought to the priest.
(Lev 14:2)
By Stephen W. Hiemstra
The nature of truth and faithfulness takes on a whole new level of significance when lives are at stake. Although one can pray about most anything, but our minds often fixate on medical situations when someone asks if anyone is in need of prayer. When it comes to medical conditions, we feel vulnerable, alone, and, many times, hopeless.
The Great Physician
Jesus is best known as a healer both of body and spirit. Even Jesus’ most adamant critics admit that he was an exorcist, which seems odd because in the next breath these same critics will deny the existence of demons that can be exorcised (Sanders 1993, 15). How can Jesus exorcise demons that don’t exist? Even more odd, in this materialistic world where people deny the existence of God, these same materialists seem obsessed with the demonic, if Hollywood movies be any guide to public opinion. The existence of the spiritual world appears to reveal a cleavage between thoughts and feelings of many people.
Roman Catholic priest Francis MacNutt noted four types of healing needing prayer:
Repentance of sin (spiritual healing),
Emotional (or relational) healing,
Physical healing, and
Deliverance (healing from spiritual oppression) (MacNutt 2009, 130).
In the New Testament we see Jesus healing people matching each of these categories. Jesus could easily be described as the first medical missionary.
We live at a time when the spiritual relationship to medical problems is most obvious because the leading causes of death are preventable. Preventable illnesses and conditions point to a spiritual problem because the only things standing between the condition and treatment is a decision. Suicide, drug overdoses, obesity, and refusing to be vaccinated are leading causes of death in America today—so much so that live expectancy has been declining in recent years. Other obvious issues include anxiety, depression, and hypochondria.
There is no shame in visiting a doctor in this materialistic world, but don’t tell me I need to see a pastor or priest—I am not crazy—people tell themselves. Interestingly, Carl Jung (1955, 31), a student of Sigmund Freud, described the psychiatrist as a priest in a secular religion. Counseling in this framework served as the confessional in this new religion where the patient confessed his sins and the counselor then proscribed the steps to be taken to receive absolution. Jung supported this interpretation of Freud’s psychiatry noting Freud’s use of numerous speculative myths to support his theories, such as his theory of penis envy.
Parable of the Physician
One of Jesus’ shortest parables appears to be nothing more than a declarative sentence: “Those who are well have no need of a physician, but those who are sick.” (Matt 9:12). This parable is one of Jesus’ proverbs, which in Hebrew is one type of parable. The same sentence appears in Matthew, Mark, and Luke, albeit in different contexts.
The sentence appears as a doublet in Mark: “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners.” (Mark 2:17) A Hebrew doublet is a poetic expression where the primary statement is repeated in different works in the second. Thus, Jesus is equating sin to sickness. This parallel is interesting because the Apostle Paul famously said: “For the wages of sin is death.”
(Rom 6:23) If sin is the cause of illness and death, then physicians are effectively called upon to treat our sin, just like pastors and priests.
The Matthew version of this parable inserts a phrase not found in Mark or Luke: “Go and learn what this means: I desire mercy, and not sacrifice.” (Matt 9:13) Mercy is one of the Beatitudes in Matthew 5 and is the first attribute of God mentioned in Exodus 34:6. If God requires a change in the heart, mercy, burnt offerings (sacrifices) are a lesser priority.
References
Jung, Carl G. 1955. Modern Man in Search of a Soul (Orig Pub 1933). Translated by W.S. Dell and Cary F. Baynes. New York: Harcourt, Inc.
MacNutt, Francis. 2009. Healing (Orig Pub 1974). Notre Dame: Ave Maria Press.
Sanders, E.P. 1993. The Historical Figure of Jesus. New York: Penguin Books.
The Physician
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Market_2025, Signup
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El Médico
Esta será la ley del leproso en los días de su purificación.
Será llevado al sacerdote.
(Lev 14:2)
Por Stephen W. Hiemstra
La naturaleza de la verdad y la fidelidad adquiere un nivel de importancia completamente nuevo cuando hay vidas en juego.
Aunque uno puede orar por casi cualquier cosa, nuestras mentes a menudo se fijan en situaciones médicas cuando alguien pregunta si alguien necesita oración. Cuando se trata de condiciones médicas, nos sentimos vulnerables, solos y, muchas veces, desesperados.
El Gran Medico
Jesús es mejor conocido como un sanador tanto del cuerpo como del espíritu. Incluso los críticos más acérrimos de Jesús admiten que fue un exorcista, lo cual parece extraño porque a continuación esos mismos críticos negarán la existencia de demonios que puedan ser exorcizados (Sanders 1993, 15). ¿Cómo puede Jesús exorcizar demonios que no existen? Aún más extraño, en este mundo materialista donde la gente niega la existencia de Dios, estos mismos materialistas parecen obsesionados con lo demoníaco, si las películas de Hollywood sirven de guía para las percepciones públicas. La existencia del mundo espiritual parece revelar una división entre los pensamientos y sentimientos de muchas personas.
El sacerdote católico romano Francis MacNutt señaló cuatro tipos de oración curativa:
1. Arrepentimiento del pecado (curación espiritual),
2. Sanación emocional (o relacional),
3. Curación física, y
4. Deliverencia (curación de la opresión espiritual) (MacNutt 2009, 130).
En el Nuevo Testamento, vemos a Jesús sanando a personas en cada una de estas categorías. Jesús podría fácilmente describirse como el primer médico misionero.
Conexión Espiritual con las Dolencias
Vivimos en una época en la que la relación espiritual con los problemas médicos es más obvia porque las principales causas de muerte se pueden prevenir. Las enfermedades y afecciones prevenibles apuntan a un problema espiritual porque lo único que se interpone entre la afección y el tratamiento es una decisión. El suicidio, las sobredosis de drogas, la obesidad y la negativa a vacunarse son las principales causas de muerte en Estados Unidos hoy en día, hasta el punto de que la esperanza de vida ha ido disminuyendo en los últimos años.
No es ninguna vergüenza visitar a un médico en este mundo materialista, pero no me digan que necesito ver a un pastor o a un sacerdote, no estoy loco, se dice la gente.
Curiosamente, Carl Jung (1955, 31), un alumno de Sigmund Freud, describió al psiquiatra como un sacerdote de una religión secular. La consejería en este marco sirve como confesionario en esta nueva religión donde el paciente confiesa sus pecados y el consejero luego prescribe los pasos a seguir para recibir la absolución. Jung apoyó esta interpretación de la psiquiatría de Freud y señaló que Freud utilizó numerosos mitos especulativos para respaldar sus teorías, como su teoría de la envidia del pene.
Parábola del Médico
Una de las parábolas más breves de Jesús parece no ser más que una frase declarativa: ¨Los que están sanos no tienen necesidad de médico, sino los que están enfermos.¨ (Mateo 9:12) Esta parábola es uno de los proverbios de Jesús, que en hebreo es un tipo de parábola. La misma frase aparece en Mateo, Marcus, y Lucas, aunque en contextos diferentes.
La frase aparece como un doblete en Marcus: ¨Los que están sanos no tienen necesidad de médico, sino los que están enfermos; no he venido a llamar a justos, sino a pecadores.¨ (Marcus 2:17) Un doblete hebreo es una expresión poética donde la declaración principal se repite con diferentes palabras en la segunda. Por tanto, Jesús equipara el pecado con la enfermedad. Este paralelo es interesante porque el apóstol Pablo dijo la famosa frase: ¨Porque la paga del pecado es muerte.¨ (Rom 6:23) Si el pecado es la causa de la enfermedad y la muerte, entonces los médicos están efectivamente llamados a tratar nuestro pecado, al igual que los pastores y sacerdotes.
La versión de Mateo de esta parábola inserta una frase que no se encuentra en Marcos ni en Lucas: ¨Pero vayan, y aprendan lo que significa: Misericordia quiero y no sacrificio; porque no he venido a llamar a justos, sino a pecadores.¨ (Mateo 9:13) La misericordia es una de las Bienaventuranzas en Mateo 5 y es el primer atributo de Dios mencionado en Éxodo 34:6.
Referencias
Jung, Carl G. 1955. Modern Man in Search of a Soul (Orig Pub 1933). Translated by W.S. Dell and Cary F. Baynes. New York: Harcourt, Inc.
MacNutt, Francis. 2009. Healing (Orig Pub 1974). Notre Dame: Ave Maria Press.
Sanders, E.P. 1993. The Historical Figure of Jesus. New York: Penguin Books.
El Médico
Also see:
Prefacio de La Guía Cristiana a la Espiritualidad
Prefacio de la Vida en Tensión
The Who Question
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Market_2025, Signup
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February 18, 2025
Taitz Teaches Thoughtful Eating (part 2)
Jennifer L. Taitz. 2012. End Emotional Eating. Oakland: New Harbinger Publications. (Goto part 1)
Review by Stephen W. Hiemstra
In part 1 of this review, I gave an overview of Jennifer Taitz’s book, End Emotional Eating. Here I would like to focus on her premise, that “self-control is a skill that we can learn.” (1) What challenge and what skills exactly are we talking about?
The challenge that we face in balancing our appetites is culture. Taitz observes that:
“We seem to live in a ‘birthday or wake, let’s each cake’ culture.” (7)
In other words, mindless eating is the norm and, if you disagree, turn on any television channel and watch the commercials for a few minutes—most are about food.
With respect to skills, let me focus on three skills that stood out for me as I was reading Taitz’s work: 1. Emotional Intelligence, 2. Surfing Urges, and 3. Self-Compassion.
Emotional Intelligence.Taitz defines emotions this way:
“Basically, an emotion arises when we experience something (a situation, a memory, a thought); we evaluate it (appraisal); then we notice changes in our bodies and feel a pull towards taking an action in response to that feeling.” (90)
Her objective in looking at emotions is to:
“to explore ways to both reduce the vulnerabilities that make us more susceptible to intense feelings and manage emotions by changing situations, practicing mindful attention, noticing appraisals, and altering the response components of emotions.” (91)
Here we see the intelligence part of the discussion. Mindless eating involves no such evaluation, but rather involves a mental shortcut from emotions to response, without reflection. For example, I might experience anxiety, then immediate run to the fridge instead of exploring why I feel anxious and deal directly with the anxiety-producing event. Cutting out the reflection, I might then experience a second tier of emotions (guilt and shame) as I realize that I have just blown my diet in hitting the fridge.
Notice that by dealing with the initial emotion, anxiety, directly I can actually feel less bad because I have not triggered this second tier of negative emotions. Taitz’s advice of mindfully reflecting on my anxiety, I get to choose my response and take ownership of it—a confidence building activity. My secondary tier of emotions could in this way be positive and actually help me to deal with the initial anxiety. And, of course, becoming more self-aware may also help in my relationship with other people, the usual application offered for emotional intelligence.
Surfing Urges.Taitz asks: “What would happen if an urge got stronger and stronger and you just noticed it, without reacting?” (118) If urges get stronger when we indulge them, then responding to our urges just creates a vicious cycle of urges and indulgences, followed, of course, by greater and greater guilt. As with any addiction, the solution is not to engage in the behavior.
Taitz observes a physical manifestation of addictive behavior:
“The brain is active and plastic. We strengthen neural connections underlying our behaviors when we engage in repeated actions [like practice your piano lessons]. In contrast, refocusing and changing behaviors alters the brain. Rebuilding neural pathways is a process. The good news is that over time, the link between the behavior and engaging in the urge will be weakened.” (120)
Because of this physical manifestation of the urge in the brain, therapy needs also to be physically manifested to build alternative neurology pathways. This is why developing new habits are an important part of dealing with addictive behavior.
“Urge surfing” refers to the observation of the rise and fall of cravings (like ocean waves) and urges to help in regulating behavior (122). Taitz recommends a four-step process:
Slow down your mind and body.Let go of the urge by nonjudgmentally observing it.Focus on something else.Choose your response (125).Taitz observes that exercising self-control differs from will-power (124) and may actually build a reservoir of self-confidence.
Self-Compassion.Taitz reports that in raising children we have four strategies of regulating expectations and emotional support:
Low on expectations; high on support.Low on expectations; low on support.High on expectations; high on support.High on expectations; low on support.Citing Baumrind (1971), Taitz (177-178) reports that the most successful strategy for parenting is option 3 (high expectations and high support), which is also the optimal strategy for self-care. So what is self-compassion? Citing Neff (2003, 224) Taitz (179) self-compassion as:
“being open to and moved by one’s own suffering, experiencing feelings of caring and kindness towards oneself, taking an understanding, nonjudgmental attitude towards one’s inadequacies and failures, and recognizing that one’s experience is part of the common human experience.”
In other words, if using the stick to motivate others does not work, why do you motivate yourself with a stick? Do practice the same compassion with yourself as your practice with your loved ones? (Hopefully, you are compassionate with others!) Taitz goes into much more depth with this and other issues.
Jennifer L. Taitz’s book, End Emotional Eating, is accessible and interesting to a wide lay and professional audience both because of the topic and because the approaches suggested may be helpful in copy with a range of obsessive and addictive behaviors. Sprinkled throughout the chapters are helpful exercises to promote application of the concepts under discussion. I read the book to help me succeed in ramping down my weight and ramping up my exercise routine in the New Year and was pleased with what I learned—I suspect that you will be too.
ReferencesBaumrind, D. 1971. “Current Patterns of Parental Authority.” Development Psychology. Vol: 4:1-103.
Goleman, Daniel. 2006. Emotional Intelligence: Why It Can Matter More than IQ. New York: Bantam Books. (Review: Goleman: Emotional Intelligence Brings Light; http://wp.me/p3Xeut-mf)
Koerner, Kelly. 2012. Doing Dialectical Behavior Therapy: A Practical Guide. New York: Guilford Press. (Review: Koerner Explains DBT and Supporting Skills; http://wp.me/p3Xeut-1uP).
May, Gerald G. 1988. Addiction & Grace: Love and Spirituality in the Healing of Addictions. New York: HarperOne. (Review: May: Addictions Need not Enslave; http://wp.me/p3Xeut-iv).
Neff, K. 2003. “The Development and Validation of a Scale to Measure Self-Compassion.” Self and Identity. Vol. 2:223-50.
FootnotesFor example, see: (Goleman 2006).
May (1988, 177) advises—the only cure for an addiction is to stop the cycle.
Taitz Teaches Thoughtful Eating (part 2)Also see:Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.netPublisher site: http://www.T2Pneuma.com Newsletter at: https://bit.ly/Market_2025, Signup
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