In the Baby vs. Parent Debate, Catholic Teaching Offers a Balanced Approach

Posted on by


It’s the baby gift new parents never asked for: unsolicited, often competing, advice about thebest way to raise their little one.

On one side, some people advocate a parent-centered approach. “You can’t take care of baby if you don’t take care of yourself,” these people argue. “Besides, your baby needs to learn she’s not the center of the world!”

On the other side are advocates of a baby-centered approach. “The first three years of your child’s life are the foundation of their future development,” these folks might say. “Now’s the time for parents to go all in.”

Caught in the middle, many new parents rightly feel conflicted, seeing good points on both sides.

But the Catholic tradition offers a good way to balance the needs of babies and their parents, say Dr. Greg and Lisa Popcak. This approach, outlined in their book Then Comes Baby: The Catholic Guide to Surviving and Thriving in the First Three Years of Parenthood, is centered on the principle of the common good. Rather than seeing parenting as a zero-sum competition, this approach to family life seeks the flourishing of everyone—baby, mom, and dad alike.

Before we get to the common good approach, let’s quickly look at the merits of baby-centered parenting and parent-centered parenting.

The Benefits of Baby-Centered Parenting

In Chapter 2 of their book, the Popcaks summarize the strong scientific support behind many baby-centered practices.

Since the 1990s, research in neuroscience, developmental psychology, and attachment theory has consistently affirmed the benefits of responsive, attentive caregiving during infancy. Babies who experience this kind of nurturing develop stronger emotional regulation, more resilient stress responses, and deeper trust in relationships. The practice of responding to an infant’s needs promptly and consistently helps form secure attachments, which in turn support empathy, social development, and mental health throughout life.

These are powerful and well-documented benefits—and they help explain why so many parenting experts emphasize attentiveness to a baby’s cues.

Children raised with less baby-centered approaches may also develop these positive qualities, the Popcaks acknowledge. “But research strongly suggests that children reared by more baby-centered approaches are more likely to have a better-developed capacity for these skills.”

Parents Need to Take Care of Themselves Too

The baby-centered approach has a lot to recommend it. But there’s a caveat. “If parents allow themselves to become burned out by doing baby-centered parenting, it doesn’t work nearly as well,” the Popcaks write.

Burnt-out, exhausted parents don’t connect with their babies very well; they tend to be less animated, and make less eye contact with their children. In fact, this exhaustion-fueled detachment can wipe out the benefits of a baby-centered approach.

Moreover, research shows that “babies do best in homes where Mom and Dad’s relationship is strong and secure,” the Popcaks say, underlining the need for parents to attend to their own relationship, too. This does not mean that “if Mom and Dad are happy, Baby will be happy.” While there is plenty of evidence that poor marital relationships negatively affect children, strong marital relationships don’t cancel out the child’s need for prompt, consistent parental responses to her needs.

In short, a healthy family life requires more than just protecting adult time—it requires an integrated vision that honors every member of the household.

Aiming for the Common Good of the Family

This is where the Catholic social teaching principle of the common good comes into play. This principle suggests that those with the least ability to meet their own needs (like a baby) have a right to have their needs met first. At the same time, it also acknowledges that all people, including parents, have a right to have their own needs met, as long as they do so in a way that respects everyone else

What does this mean in practical terms? The Popcaks suggest that parents follow two principles.

First, “parents should challenge themselves on a regular basis to be as baby-centered as possible while being creative about how to meet their own needs.” The benefits of responding promptly, consistently, and affectionately to a child’s needs are so clear that doing so ought to be a priority. And for Catholics, the practice of this heroic “self-donation” is the way we find not only a happy, joyful life, but also our truest selves.

But balance is key. Parents are embodied human beings, not purely spiritual angels, which means they have very real limits that need to be respected.

“That’s why parents need to constantly seek creative ways to get time for themselves and their marriage,” the Popcaks write. “This takes sensitivity, prayer, communication, and commitment on the part of both parents.”

Nurturing the Routines and Rituals of Healthy Family Life

Exactly how to navigate that balancing act is the subject of the rest of Then Comes Baby, but establishing healthy routines and rituals—a topic the Popcaks frequently emphasize in their work with parents—is key, they say.

By pursuing the common good, Catholic parents can avoid the pitfalls of both extreme approaches and cultivate a family life that reflects generous love for their child and good stewardship of their own well-being and their marriage.

If you’d like to learn more about this topic, check out Then Comes Baby at CatholicCounselors.com. You can also get more personalized parenting advice through the community discussion forums in the CatholicHŌM app.

Feeling Safe: More Than Stepping Out of Your Shell

Posted on by

Do you ever feel like you’re just scuttling through life, always on the lookout for ways to protect yourself from disappointment, criticism, disaster, or failure?

We humans have an innate desire to feel safe, says Jacob Flores-Popcak, a pastoral counselor at CatholicCounselors.com. We want to feel physically safe, of course, but we also crave a sense that, whatever life throws at us emotionally, physically, or spiritually, we’ll be able to meet—and survive—the challenge.

This desire is natural and good, but sometimes people try to secure that sense of “existential safety,” as Flores-Popcak puts it, in ways that backfire. To help clients understand the difference between healthy and unhealthy ways of coping, he asks them an amusing question: Are you living more like a hermit crab or a sea turtle?

Let’s take a closer look at what he means by that—and why it matters.

The Hermit Crab Mentality

Hermit crabs are small creatures with soft, vulnerable abdomens that protect themselves by living in discarded sea snail shells. As they grow, they must find progressively larger shells, meaning that they’re constantly on the lookout for a more suitable shell their entire lives.

Many people approach life in a similar way, Flores-Popcak says.

“We scuttle along the beach of life, searching for a shell to protect us from threats,” he says. This “shell” is a strategy or ritual that can take many different forms: obsessive behaviors, scrupulous rule-following, or withdrawing from society, for instance.

But even if we find a “shell” that calms our fear for a while, we eventually “outgrow” it and need an even bigger, more complicated behavior or habit to restore that feeling of control.

“For example, a socially anxious person might at first avoid some large gatherings to feel safe,” Flores-Popcak explains. “But over time, as the anxiety worsens, the person may widen the scope of social situations they avoid. Eventually, they may feel it is better to avoid social contact altogether.”

Similarly, someone with obsessive-compulsive tendencies might begin with small rituals, like checking the stove once before leaving the house.

“Soon,” Flores-Popcak says, “that ritual might take hours, because as the anxiety grows, the need for bigger and bigger ‘shells’ keeps growing too.”

The problem isn’t the desire for safety itself—it’s the belief that safety is something external, something we need to find or control outside of ourselves. This mindset leaves us perpetually anxious and reactive, searching for the next thing to make us feel secure.

The Freedom of the Sea Turtle

The alternative, Flores-Popcak says, is to understand that God did not make us to be hermit crabs, scuttling along the beach of life in constant search for a big enough shell.

Instead, we need to understand that God made us to be like sea turtles. Unlike the hermit crab, whose shell is external, the sea turtle’s shell is part of its body.

“Sea turtles aren’t compelled to run around in a panic, constantly looking for an adequate shell.” Flores-Popcak continues. “They sense threats, of course, but aren’t controlled by them. They can take risks. They move slowly and assuredly, knowing they’re already protected. Most importantly, their sense of safety grows with them. Likewise, our sense of safety is meant to be an integral part of who we are, not something we have to find outside ourselves. An internal grounding that leaves us open to meaningful relationships and experiences.”

Living like a sea turtle means embracing the truth that your safety comes from within. For Christians, this safety is rooted in the knowledge that God’s love and grace are always with us.

“Christ’s passion, death, and resurrection consecrated us to himself,” Popcak-Flores says. “Our safety isn’t found in external rituals or achievements—it’s found in him, dwelling within us.”

Moving Toward Emotional Safety

If you find yourself stuck in the hermit crab mentality, take heart: change is possible. The first step is to pause and ask yourself a simple question: What would I do if I already knew I was safe?

Flores-Popcak elaborates: “What would it look like for me to approach this if I already knew I was safe? How would I approach this thing I’m about to do differently if doing that thing wasn’t what made me safe, but instead I was already safe—and that safety rested within me?”

The first time you try it, you might feel uneasy because your old way feels so ingrained, he says. “That first step is always going to be the hardest, because you will be taking a risk—a gamble, as it were—on the possibility that you’re safe. You won’t believe it until after you’ve already done it.”

But, he continues, “even if you don’t fully believe it yet, imagining what it would look like to act from a place of safety – what you’d allow yourself to do if you already felt that safe feeling – can give you a vision for a different way of life.”

Start with something small, he says. “You don’t have to dive headfirst into something that feels terrifying. Take one tiny step. For instance, if you’re socially anxious, maybe you text a friend instead of avoiding contact altogether. If you’re struggling with obsessive-compulsive behaviors, try waiting a few minutes before allowing yourself to act on a ritual.”

Over time, these small risks can build confidence and reinforce the truth that your safety isn’t dependent on external circumstances.

“When you act from a place of safety, even in small ways, you start to internalize the truth that God has made you whole and capable,” Flores-Popcak says.

For those who struggle to feel this safety, seeking support can make all the difference. If you’re ready to move from anxiety and control to confidence and freedom, consider reaching out to a Catholic pastoral counselor at CatholicCounselors.com.

The Beauty And Depth of God’s Plan for Love

Posted on by

Perhaps no other teaching of the Catholic Church is more misunderstood than its take on human sexuality. That misunderstanding is often rooted in the way people understand the meaning and purpose of human sexuality, says Dr. Greg Popcak, director of the Pastoral Solutions Institute.

Popular culture usually frames sexual relationships in terms of eroticism, in which the sex act is isolated from the rest of the participants’ humanity and experience. The Church, by contrast, advocates a holistic sexuality—what Dr. Popcak calls “holy sex”—in which sex fits into the bigger picture of what it means to be human.

In his book Holy Sex!: A Catholic Guide to Toe-Curling, Mind-Blowing, Infallible Loving, Popcak explains that while both types of sexuality may bring pleasure, their deeper impact on individuals and relationships is profoundly different.

In a talk based on the book, Dr. Popcak outlined seven key differences that reveal the beauty and depth of God’s plan for love.

1. Holy Sex Makes Us Whole

Holy sex and eroticism may both feel good, but the quality of pleasure they offer is fundamentally different. Holy sex is like experiencing a breathtaking sunrise or a moving symphony that fills you with awe and leaves you feeling more whole.

Eroticism, by contrast, is like the allure of Las Vegas lights: a flash of excitement that ultimately leaves you poorer when it is over. Holy sex offers joy that enriches the entire person—body, mind, and soul.

2. Holy Sex is Fueled by Intimacy

While eroticism is fueled by arousal, holy sex is fueled by intimacy—that sense of deep connection and closeness that comes from a good, healthy relationship.

“Intimacy makes me feel like no matter how tired I am, no matter what’s going on in my day, I want to be in the arms of my friend, my best friend,” Dr. Popcak says, “and the more I know my wife, the more I want to be with her.”

3. Holy Sex Creates Intimacy and Healthy Vulnerability

The third difference is that holy sex causes intimacy and healthy vulnerability, Dr. Popcak says, while eroticism causes shame and suspicion.

Holy sex creates a safe space for vulnerability, fostering trust and openness. It encourages couples to embrace each other as whole persons. In contrast, eroticism is more about using another person’s sexuality for your own pleasure. That experience of being used can lead to feelings of shame and resentment.

“The opposite of love is not hate, but use,” he says. When someone feels used rather than loved, they may emotionally withdraw to protect themselves.

On the other hand, “if I’m loving my wife, and we are experiencing holy sex, we become more complete and whole persons because of the experience,” Dr. Popcak says. “We want to open up to each other more, we want to experience each other more, we want to understand each other better.”

4. Holy Sex Unites Two as One

The fourth difference between holy sex and eroticism is that holy sex tends to bring two people closer together, while eroticism tends to alienate them.

Holy sex bonds couples deeply, even rewiring their brains to see each other as integral parts of themselves. This unity strengthens marriages and helps couples navigate life’s challenges together.

“When we’re with one person, that person becomes more and more a part of ourselves,” Dr. Popcak says, and “we start in our brain to see the other person as part of ourselves.”

When we break up with a sexual partner, that rupture actually lights up the pain centers in the brain. In fact, research shows that as the number of premarital sexual partners increases, the difficulty of maintaining a stable marriage decreases.

5. Holy Sex Is Generous

“Holy sex allows us to celebrate a love so powerful that, as Scott Hahn puts it, in nine months it has to be given its own name,” Dr. Popcak says.

Holy sex reflects God’s own creative, generous love. It is holistic, connecting sex with its wider biological and social context.

Eroticism, however, isolates the physical act of love from its deeper meaning and potential.

“Eroticism is terrified of children,” Dr. Popcak says. “It says, I don’t want that fertility part of you. I just want the parts of you that make me feel good.”

This doesn’t mean that sex is only holy when it leads to children, but it’s about openness to the life (literal or figurative) that true intimacy brings. 

6. Holy Sex Leads to Flourishing

While holy sex contributes to physical, emotional, and spiritual well-being, eroticism tends to cause physical, emotional, and spiritual harm.

“People were made to be loved, and if we’re loved, we flourish. And if we’re used, we break down,” Dr. Popcak says. A large body of research has long shown that in a healthy marriage, people tend to show higher levels of physical and psychological health.

Eroticism, on the other hand, causes about 19 million new STD infections per year in the U.S. alone, costing about $4.1 billion annually to our health care system.

7. Holy Sex Supports Enduring Relationships

Finally, holy sex becomes more vital and passionate with time, while eroticism fades and dies with time. Holy sex supports enduring, satisfying relationships.

It all goes back to intimacy, Dr. Popcak says: “The more I know you, the more I want to know you. The more I love you, the more I want to love you. The more I want to please you. Our experience of lovemaking is rooted in intimacy and friendship and partnership, not in creating a drama, not in things.”

Discovering the Beauty of Holy Sex

In the end, holy sex is about participating in the deeper reality of God’s love. It’s about a holistic approach to sex in which it is not isolated from the full breadth of the human experience.

“It’s not depressing, it’s not repressive, it’s not boring, it’s amazing,” Dr. Popcak says. “It’s the most incredible experience, and it’s what God wants all of us to have, and it’s what the Church talks about when she talks about sex.”

For more insights and practical guidance, explore Dr. Greg Popcak’s Holy Sex!: A Catholic Guide to Toe-Curling, Mind-Blowing, Infallible Loving. By embracing God’s plan, couples can discover a love that is not only deeply fulfilling but also life-giving in every sense of the word.

Going On A Bear Hunt–Understanding The Relationship Between Prayer and Powerful Emotions

Posted on by

Whether trauma, depression, anxiety, anger, or other strong feelings are causing us problems, turning to God in prayer is always a good idea. After all, God loves us and always wants to help us become more fully alive—more fully ourselves.

But in order to really benefit from prayer, we must “also learn how to pray,” as the Catechism of the Catholic Church says (#2650). It’s no wonder the Catechism spends more than three hundred paragraphs on the topic of how to pray.

When it comes to mental health, one trap that people sometimes fall into is treating prayer as a way to avoid the strong feelings that come with a crisis, according to Jacob Flores-Popcak, a pastoral counselor with CatholicCounselors.com.

“An unhealthy relationship to prayer says, ‘Help me climb up above this thing,’” Flores-Popcak said in a recent interview. Underlying that impulse is often the assumption that “spiritual things are higher than these base, awful, physical things like feelings.”

But the view that physical things—and by extension, our emotions—are to be shunned or avoided simply isn’t Catholic, Flores-Popcak said. In fact, this attempt to detach from embodied feelings is more in line with Buddhism or, within the Christian tradition, the old dualistic heresy known as Manichaeism.

The Christian tradition says that feelings are given to us by God for a reason, Popcak said: in fact, they are invitations to go deeper.

“There is no point at which any character, any person in scripture just prays a feeling away,” Flores-Popcak explained. On the contrary, the Bible is full of people who openly embraced their feelings. Jesus wept at the tomb of Lazarus, for example, and expressed his anxiety openly to his Father in the Garden of Gethsemane.

“Feelings are meant to help us bond with other people and they’re meant to help us get certain needs met,” Flores-Popcak explained. “So to pray away a feeling is to pray away an opportunity for connection, and it’s to pray away a need.”

He continued: “God gives us our needs, and God calls us to relationships. Both of those things are, at their core, godly things. If I’m trying to just get rid of that, it’s gonna end up feeling like I’m just repressing the feeling, and it’s just going to come raging back later.”

It’s like the children’s song, “Going on a Bear Hunt,” Flores-Popcak said, in which the hunters come to an insurmountable mountain that blocks the path forward: “The refrain of that song is, ‘Can’t go around it, can’t go over it—gotta go through it.’ We’ve gotta go into that tunnel, into that bear’s den.”

Similarly, prayer is not meant to help us go “over” or “around” our feelings of anguish, anxiety, or sadness. “Prayer is supposed to help me go deeper into it, to find the truth at the center of it, or even on the other side,” Flores-Popcak said. In the Catholic mystical tradition, every challenge is “an opportunity to go deeper into my knowledge of myself, deeper into my knowledge of Christ, and deeper in relationship with other people.”

What does this look like? Instead of trying to pray away your feelings, try praying with these questions:

  1. “Lord, what do you want me to learn from this feeling?”
  2. “How do you want me to respond to the need at the center of this feeling?”
  3. “How do you want me to grow closer to you and to the people around me as a result of experiencing this feeling?”

Such questions align with the example of spiritual masters such as St. Thomas Aquinas, St. Teresa of Avila, and others, all of whom advise that instead of running away from feelings we’d rather not be experiencing, we ought to plunge deeper into their depths, accompanied by Christ and supported by friends—so that we can emerge stronger and more connected to God, ourselves, and the people around us.

If you need help managing your mental health and want to do so in a way that draws on your Catholic faith, reach out to Jacob Flores-Popcak or any of the other Pastoral Counselors at CatholicCounselors.com.

Don’t Reject Your Anxiety; Nurture a Better Relationship With It Instead

Posted on by

You think you want to get rid of your anxiety—after all, it takes over your brain and floods your body with stress hormones that don’t do much but make you miserable.

But do you really want to get rid of it? When push comes to shove, the idea of getting rid of your anxiety might just…well, make you anxious.

Jacob Flores-Popcak, a pastoral counselor with CatholicCounselors.com, often runs into this problem with new clients.

“Despite the fact that they are ostensibly coming to me for help decreasing their anxiety, they’ll often be very, very resistant to switching anything up,” Flores-Popcak said in a recent interview. The reason they often give? They can’t imagine how they could get along without their anxiety to keep them going.

“And so there becomes this horrible Catch-22 that people live with where they would really, really like to not be anxious anymore,” Flores-Popcak continued. “But when it comes right down to it, they don’t know how they’d get anything done, how they’d be in relationship with anybody, or how they’d keep themselves safe without anxiety to motivate them.”

When clients run into this roadblock, Flores-Popcak often invites them to reframe their thinking with a little help from the 2001 children’s movie Shrek.

Anxiety, the Overworked Sidekick

In the movie, an ogre named Shrek sets out on a quest, begrudgingly accompanied by an annoyingly talkative, overly helpful Donkey.

Anxiety, Jacob says, is like Donkey—or any number of other over-eager sidekicks from popular animated movies: “These sidekicks are always depicted as being very loving; they want what is best for the hero,” Flores-Popcak said. “But often, the ways that they attempt to help are kind of destructive. They mean well, but they are fallible and can get messy.”

On one hand, people suffering from constant anxiety may loathe this sidekick (much like Shrek trying to shake off Donkey in the early part of the movie). On the other hand, they rely on it for so much—getting out of bed in the morning, getting kids ready for school, managing household finances—that it can be difficult to imagine another mode for getting those things done. In this way, they can end up responding to their anxiety the way Shrek does later in the film, doing whatever Donkey tells him without questioning and suffering hijinks as a result.

“We often swing back and forth between treating anxiety as an antagonist in our story and then, on the other hand, doing whatever it tells us,” Flores-Popcak said. “But that attitude is really unfair to anxiety, poor little sidekick that he is, because guess what? He’s not a bad guy. He’s actually just like any of these other parts of me—another sidekick that’s trying to help me out. He has a job within me. For instance, if a bear is chasing me, anxiety can be a very helpful and effective survival mechanism. So anxiety certainly has its due place. But he can get overburdened.”

To put it in the language of faith, God gave us anxiety and all the physiological responses that come with it to help us out in certain situations. But habitually deploying anxiety to handle even the ordinary tasks of everyday life isn’t healthy, Flores-Popcak said.

The solution isn’t to fear and loathe our anxiety, he said, because when we do that, we’re really rejecting an essential, God-given part of ourselves. Rather, the better approach is to begin “re-assigning” the jobs that we habitually give to anxiety.

“To make progress in our experience of anxiety, we need to recognize that anxiety does not need to be my exclusive motivation for all those things,” he said. “I can wake up in the morning, and sure, I can feel anxious, and that can get me out of bed—or, I can wake up in the morning and I can challenge myself, ‘What would be a love-based reason for getting out of bed?’ And instead of just immediately giving into the kind of knee-jerk instinctual anxiety that hits me the second I open my eyes, let me take a deep breath and challenge myself to imagine a love-based reason to get out of bed in the morning.”

Similarly, when anxiety begins to assert its annoying self throughout the day (like Donkey’s constant chatter), consider pausing to take a deep breath, asking yourself: “Hey, what if I didn’t outsource this thing I’m worried about to my anxiety sidekick? What if I gave this concern to another part of me to handle? How would that feel different?”

Breaking the Habit of Anxiety

When people are reluctant to give up their anxiety because it’s the only way they know to get things done, reframing the situation in the way Flores-Popcak suggests can help overcome that mental roadblock.

But it’s no magic bullet, he said: “Just realizing, ‘Oh, huh, I can do all the things that I’m already doing, but for a love reason as opposed to a fear reason, and I won’t be anxious anymore’—no one’s going to hear that and just magically change.”

Instead, it takes time to build a new, healthier habit: slowing down enough to question the automatic anxiety response, then intentionally choosing a different response instead, and then actually carrying out that choice as an act of one’s will.

Someone has to make that choice over and over many times before it becomes habitual, Flores-Popcak said—a process that is often supported with other approaches during therapy.

But the effort is always worth it, he said, because it allows people to enter into a healthier relationship with themselves (including their “anxiety sidekick”) and with others. “It allows the actions that I take in regard to my co-workers, my friends, my kids, and my spouse to be more effective because they no longer feel that I’m coming at them with a giant fear gun,” he said. “Instead, I’m coming at them with a loving spirit.”

In the end, this allows us to arrive at the same point with our anxiety that Shrek arrives at in regards to Donkey: no longer resenting or repressing our “sidekick” as an unwanted intruder or antagonist, nor letting him control everything for us, but instead welcoming him as a well-intentioned sidekick who can be taken with a grain of salt.

For more about tackling anxiety, check out Unworried: A Life without Anxiety by Dr. Gregory Popcak. And for one-on-one pastoral counseling help from Jacob Flores-Popcak or another Catholic counselor, reach out at CatholicCounselors.com.

How to Cope as Kids Leave the Nest

Posted on by

As any new parent quickly learns (usually in the middle of the night), raising kids can be both joyful and really challenging. And while it may be hard to believe during those 2 a.m. feedings, saying goodbye to young adult children as they head off for a new life can be one of the tougher moments.

Anne Brunette, M.S.W., L.C.S.W., had a rough few weeks after dropping her oldest child off at a university five hours away.

“I cried the whole way home,” she said in a recent interview. “I called a friend, I talked to my husband. I wrote her a couple of letters and we talked a lot in the beginning, and it gradually kept getting better.”

Since seeing off that first child, she has gone through the same process with two sons as well. “And I will have to tell you next year at this time how it goes with the youngest,” she said, laughing. “That’s going to be its own challenge.”

In the meantime, as a pastoral counselor with CatholicCounselors.com, she has helped plenty of other parents navigate the transition from childhood to young adulthood.

Most parents experience a whirlwind of feelings, with joy, pride, and excitement living right alongside worry, anxiety, regret, and sadness. Like Brunette herself, most parents find their way through this mini-crisis to a new, richer relationship with their child.

Still, some people have a particularly tough time due to confounding circumstances. Even when that’s not the case, there are practices that help make the transition easier. Here’s Brunette’s advice.

Prepare for a Smooth Transition in Advance

In general, the more prepared you are for this transition, the better it is likely to go, Brunette said. Investing in the relationship throughout your child’s life by prioritizing family time and creating family rituals that help you connect with one another will go a long way.

But if you haven’t had an ideal relationship with your child, don’t spend a lot of time on regret, she said. Instead, look forward to what you can do to build the relationship now. “I’ve seen it many times where the relationship wasn’t necessarily as close as anyone would have wanted it, but with vulnerability, with humility, relationships can grow at almost any age.”

In the months running up to your child’s departure, have conversations about what the relationship will look like after he leaves. Be open with your emotions; share your hopes and expectations with one another.

“Not in a ‘Okay, this is what we expect of you’ way,” Brunette said, “but just a sharing of emotions about the leaving and a sharing of hopes for what the relationship can look like in the future with this change.”

Be concrete: How will you communicate, and how often? As your child gets her footing in young adult life, how much help from Mom or Dad is enough—and how much is too much?

Rituals can help ease the transition, too. Some families have a special meal or sending-off gathering. A family blessing can be powerful, too, Brunette said.

“It provides a ritual that is memorable and where everyone is able to share perhaps what they will miss about that person, but also their hopes for that person,” she said. “It gives that person a sense of ‘sending forth,’ but also that sense of, ‘you can still find support here.’ Even though you’re going out, you have our love, you have our support.”

Remind your child, too, that by virtue of her baptism, she has been commissioned to bring the Gospel out into the world. This is a new phase of that ongoing, lifelong mission.

 

Embrace a New Relationship

One strategy that can help to blunt the sense of loss you might feel when a child leaves home is to very intentionally focus on what gifts will emerge from the change.

“There’s a joy that often happens when that child comes back a semester later, a year later, and you witness so much growth,” Brunette said. “And you’re able to have a different kind of relationship with that adult child that just can be so special.”

At the same time, the transition to independent young adulthood—whatever it looks like—puts both you and your child on new ground, and it can take a while to find your footing.

“You have to recognize what you can control and what you can’t,” Brunette said.

Don’t make the mistake of demanding, lecturing, or guilt-tripping your young adult child. Not only do such strategies not work, but they can push her away. “The most influential thing is to have a good relationship.”

She regularly recommends Having Meaningful (Sometimes Difficult) Conversations with Your Adult Sons and Daughters by Dr. Greg and Lisa Popcak (also of the Pastoral Solutions Institute). The book explains how to nurture your relationship with your adult child, and how to support him or her without endorsing choices you don’t agree with.

“We all make mistakes; we all go through ups and downs with our faith life. Your adult children are going to make mistakes, too,” Brunette said. “And that’s okay. That’s how we learn. So try not to push what you think they should do, unless they ask. If they invite your advice, that’s fine. But if they don’t, don’t give it; just focus on the relationship.”

 

What If It Doesn’t Get Better?

It’s normal to feel sad, lonely, or blue for a few days or weeks after your child leaves home. But sometimes, the transition can trigger bigger issues, Brunette said. She named a few examples:

  •  Loss of identity. If your own identity has revolved around your role as a parent, or if you have an especially close relationship with your child, you might be thrown into an identity crisis, wondering, “What am I going to do with myself now?”
  • Marital problems. Without kids in the house, long-simmering marital problems can suddenly come into focus.
  • Dealing with past trauma. If you experienced past trauma, especially neglect or abuse, the departure of your child might bring all of those issues to the surface again. “if you’re really feeling strong emotions about being left or being alone, that perhaps could connect to some past experience that was really difficult,” Brunette said.

If you are dealing with any of these issues or experiencing symptoms of significant depression—for instance, you’re struggling to get up and get through the ordinary tasks of the day—then you may need to reach out for professional help.

But whether the transition is easy or fraught, Brunette always encourages parents to turn to God in prayer.

“Just trust that God is with you and with your child,” she said. “You can let go of that burden of feeling like you have to take care of that child like you used to. After all, this is what we raised them for.”

To connect with Brunette or more than a dozen other Pastoral Counselors about this or other life events, visit CatholicCounselors.org.

After Trauma, EMDR Therapy Offers Hope for Healing

Posted on by

“Lucy” is 62 years old, but she is still haunted by the physical and psychological abuse she experienced as a child. Although decades have passed, Lucy continues to experience anxiety, periods of deep depression, panic attacks, and other symptoms.

Most of us will experience a traumatic event at some point in our lives. The U.S. Center for PTSD defines trauma as “a shocking and dangerous event that you see or that happens to you” in which “you think that your life or others’ lives are in danger.” Anyone can experience trauma at any age, and for a wide variety of reasons: bullying at school, a car accident, or conflict with a spouse or acquaintance, for example.

Often, people are able to heal following traumatic events. But in some cases, for reasons that aren’t entirely understood, the traumatic memory gets “walled off,” making it difficult to process—and heal. In this case, the trauma can persist for years or even decades.

God Wants Our Healing

But that isn’t what God wants for us, says Dr. Mark Kolodziej, a certified traumatologist with the Pastoral Solutions Institute.

“God wants us all to enjoy our lives,” he said in a recent interview. He tells new patients who suffer from past traumas that whatever happened to them was not their fault, nor was it a punishment from God, nor do they need to carry the pain to be “good” Christians. “God doesn’t want us to be stuck in this negative place in our lives.”

With God’s help and a cooperative attitude, most individuals suffering from trauma do get better. But it doesn’t “just happen,” Kolodziej said. “Time doesn’t heal anything,” he said. “It’s what you do in that time that’s going to heal things.”

And with the advent of a relatively new type of therapy, healing can be achieved fairly quickly—sometimes, in just a few sessions, he said.

EMDR Therapy: Breaking Down Walls

Eye Movement Desensitization and Reprocessing (EMDR) is a specialized form of cognitive behavior therapy (CBT) designed to help individuals process and heal from traumatic memories. Developed by Dr. Francine Shapiro in 1989, EMDR emerged from a theory that the brain processes and stores traumatic memories differently from normal memories. This difference can cause these memories to become walled off from the rest of the brain, leading to ongoing psychological and emotional distress.

During a traumatic event, the brain’s usual networking of memories and sensory experiences can go “offline,” leaving these memories unprocessed. This unprocessed trauma can manifest in various forms, such as anxiety, depression, PTSD, and other trauma-related conditions. The goal of EMDR is to help the brain reprocess these traumatic memories so that they no longer exert a harmful influence on a person’s life.

EMDR therapy does not require the patient to discuss the traumatic event in detail. Instead, the therapy leverages the brain’s capacity to reprocess memories through bilateral stimulation, most commonly achieved through guided eye movements, though other methods like tapping or auditory stimuli—first on one side of the body, then on the other—can also be used.

At the beginning of an EMDR session, Dr. Kolodziej asks the individual to identify a negative thought or emotion that is bothering them, such as anxiety or shame. Then he asks the person to complete a sentence associated with that negative feeling: “I am….”

“And the person will often say, ‘I am a loser,’ ‘I am afraid,’ ‘I am worthless.’ So that is your negative thought,” he said.

Then he asks the person to “float back” in their memory to the point in their life when those negative thoughts started, or to their worst instances. That’s the starting point for reprocessing the traumatic memory.

Next, he asks the person to identify a positive thought they would rather have associated with that feeling. “So right now your negative cognition is ‘I’m not worthwhile.’ ‘I’m a loser,’ right? So what would you like to change that to?” he said. “And they might say, ‘I have a lot to offer’ or ‘I am valuable’ or ‘I am strong.’ Okay, so that’s what you’d like to get to…. So now let’s let your brain work.”

This is where the “bilateral stimulation” comes in. For 20 to 30 seconds, the person follows Kolodziej’s finger without moving their head as he moves it across their field of vision, from left to right and back again several times. This stimulates the right side of the brain, then the left side of the brain, allowing it to more effectively reprocess the traumatic memory—breaking through the protective wall.

During bilateral stimulation, the person lets their thoughts flow in whatever direction seems best. The person might go into more detail about their trauma, or they might go to a completely different place. In either case, by bringing in new thoughts, “they’re reprocessing what happened and coming up with ways of being able to deal with it and cope with it,” Kolodziej said.

At the end of the bilateral stimulation, he asks the person what they are thinking or feeling. Then the whole process starts over again: naming the negative thought, the positive “replacement” thought, and the bilateral stimulation.

“They come up with another thought, and another thought, and another thought,” Kolodziej said. “I’ll have no idea where the thought process is gonna go, but what’s happening as they’re going from one thought to the next thought to the next thought, is they’re no longer stuck.”

‘Healing Can Absolutely Happen’

Over time, as the person’s brain continues to reprocess the memory, the emotional intensity associated with it diminishes. Kolodziej describes this as moving from the stage of having a “wound” to having a “scar”—a memory that no longer hijacks the present and is instead a part of the past.

EMDR is not the only way to address trauma; in certain situations, it may not even be the most appropriate method. But EMDR therapy has been widely embraced by mainstream health organizations, including the American Psychiatric Association (APA), the U.S. Department of Veterans Affairs, and the World Health Organization (WHO).

Whatever approach people take, Kolodziej said the most important step is to have hope that healing is possible. For those who doubt, Kolodziej offers a message of encouragement: “What if you could heal? What would that look like for you? There are so many people who have suffered like you and have found peace. With God at the helm, healing can absolutely happen.”

If you are dealing with the aftermath of a traumatic event, you can connect with Dr. Mark Kolodziej or Anne Brunette–who are both certified in EMDR–or another one of the licensed Catholic therapists at CatholicCounselors.com.

Three Powerful, God-Given Anxiety-Busting Tools Anyone Can Use

Posted on by

God never promised anyone a stress-free life, but he did give us some powerful strategies for handling it.

For Christians, prayer is a first line of defense, leading us to rely on God and trust in his care for us. But we are not purely spiritual creatures; God gave us bodies, too, and he equipped our bodies with some natural anxiety-busting defenses.

Counterintuitively, the first step in combating anxiety isn’t attacking whatever external stressor that’s causing it. Instead, the first step is boosting our bodies’ natural capacity to fight stress. By engaging our body’s natural defenses, the problem-solving part of our brain has the room it needs to come up with effective strategies for dealing with the external problem(s) causing our anxiety.

Here are three ways to boost your body’s natural stress-busting defenses. You have probably already heard about the importance of sleep, exercise, and nutrition for fighting anxiety. These practices aren’t exactly groundbreaking, but a wealth of research continues to support their importance. 

1. Sleep: Time for Healing Your Worried Brain

Quality sleep is essential for maintaining good mental health. According to the National Sleep Foundation, adults need between seven and nine hours of sleep each night to fully recharge and restore their body’s natural stress-fighting abilities. When we’re well-rested, our bodies produce hormones that heal tissue damage and reduce cortisol levels, the stress hormone that can wreak havoc on our mental state. In the deepest stages of sleep, our brains integrate learning and memory, helping us adapt to stress more effectively.

To promote healthy sleep, try establishing a regular bedtime routine. Reflect and journal about the day’s events, avoid caffeine before bed, and stop work at least an hour before hitting the hay. Engaging in light exercise, creating a cool and dark sleep environment, and avoiding clock-watching can also help. And a study by Baylor University found that writing out a to-do list for the next day can significantly speed up the time it takes to fall asleep, easing the anxious mind.

Prayer can be a powerful way to wind down before sleep, too. Instead of fighting drowsiness, bring your concerns to God and rest in His love. Focus on your breathing and remember that each breath is a gift from Him. As you exhale, silently say, “Jesus, I trust in You,” and let yourself drift off in the arms of the God who cares for you.

Exercise: Strengthening Body and Mind

We often hear that exercise is good for our physical health, but its benefits for mental health are just as significant. According to researchers at the Mayo Clinic, exercise helps fight anxiety by producing endorphins, the body’s natural opioids that create a sense of well-being. Aerobic exercise, in particular, facilitates the creation of new nerve cells in the hippocampus, a brain structure crucial for managing stress and emotions.

You don’t need to spend hours at the gym to reap the benefits of exercise. The American College of Sports Medicine recommends high-intensity interval training (HIIT), which involves short bursts of vigorous activity followed by brief periods of rest. This type of exercise can be completed in just seven minutes a day and has been shown to produce molecular changes in muscles similar to those produced by several hours of biking or running.

You can pray as you exercise, too, telling God about your challenges and entrusting them to his providence, or thanking God for the abilities of your body as you exercise. 

Nutrition: Fueling Your Body and Mind

Finally, don’t overlook the important role of nutrition. Healthy foods and certain dietary supplements can be powerful medication for your body and mind.

A balanced diet rich in essential nutrients helps reduce anxiety and improves overall well-being. Foods high in magnesium (like leafy greens, legumes, and nuts), zinc (such as oysters, cashews, and beef), probiotics (found in yogurt, sauerkraut, and pickles), and B vitamins (from avocados and almonds) support the production of neurotransmitters like serotonin and dopamine. These neurotransmitters play a crucial role in regulating mood and reducing stress.

In addition to a healthy diet, certain supplements have been shown to be effective in fighting anxiety. Valerian root, rhodiola, lemon balm, passionflower, ginkgo biloba, and chamomile are recommended by the American Psychiatric Association’s Task Force on Complementary and Integrative Medicine for their anxiety-reducing properties. Lavender oil capsules have even been found to be as effective as the prescription anti-anxiety drug lorazepam, without the sedative side effects and risk of dependence.

Think of food and supplements as tools provided by God to help us maintain our mental and physical health. By eating responsibly and using natural treatments where possible, we can strengthen our body’s stress-fighting abilities and manage daily stressors more gracefully. 

This article is adapted from Dr. Gregory Popcak’s book, Unworried: A Life Without Anxiety. Check out the book for a more in-depth discussion of these practices, as well as other ways of harnessing your body’s natural stress-busting defenses. And if you’re looking for more one-on-one help dealing with anxiety, or managing challenges, get in touch with a licensed therapist at CatholicCounselors.com.

How To Raise The Dead

Posted on by

Guest post by Jacob Francisco M.A., LMHC, Pastoral Counselor at CatholicCounselors.com


There is an emotion that can kill, and that emotion is called shame. Shame is the sense that deep down inside, at the very core of who we are, we are unlovable, unworthy, broken beyond repair, or otherwise bad. This feeling is something we are all familiar with going all the way back to the garden of Eden. For some of us, this shame seems to kill a part of us. We may describe ourselves as feeling “dead inside” or talk about the skeletons in our closet. Another common description is feeling numb all the time. 

Shame feels repulsive or ugly, like something dead, and we do not want to think about it or anyone else to know about it. It’s a natural impulse to bury something that is dead. We do this in the physical world and we do this emotionally. So we toss it in a hole and throw heavy stones on top to keep it buried. We medicate our self-loathing or despair with things that make us feel better in the moment; food, TV, social media, substances, pornography or other sexual behaviors, oversleeping, overworking. The list is endless. Sometimes the thing we use to bury the shame is even more of what we are ashamed of, and so the cycle continues around and around. Oftentimes we are able to numb out the shame to the point that we rarely consider it consciously anymore. We may deny that we have any shame at all. This dead part of us that we have now buried is a festering, rotting, thing that poisons the other parts of us. It spreads like a plague into many areas of our life, warping our thoughts and emotions into twisted half-truths that trap us in despair or suffering. 

Christ came to raise the dead in all senses of that phrase. He came that you may have life, and have it to the full. When Lazarus had died and Jesus went to Bethany, Martha and Mary asked Jesus for a miracle. In response to this request He says, “Take away the stone.” In other words, Jesus requires an act of faith. He requires that they work for what they pray for. Jesus is the only one who can do this and He requires that we clear the way.

 Here are a few steps to do just that:

  1. Identify the stone. What are the stones I have piled up over my shame? What sinful or unhealthy behaviors do I feel stuck in or powerless to change?
  2. Work for the miracle. I must do what is in my power to grow and become more healthy. I must act before I feel better. I need to cut away sinful behavior from my life. I must act contrary to my unhealthy urges and desires.
  3. Seek help. Big stones rolled in front of tombs are heavy! You will need help from someone trustworthy, mature, and/or professional. Start asking the Lord for the faith you need to believe He can raise the dead.
  4. Tell your story. Shame is like mold. It grows where it is dark and cool and hidden. Share your story with a trusted person. Let the light and the heat into that tomb. 
  5. Have faith and courage. Do what is within your power, and God will do what is within His. Your faith can raise the dead.

If you would like more resources or support to work through shame or other difficult emotions, reach out to a Pastoral Counselor at CatholicCounselors.com.

Use the ‘Fortress and Communion’ Prayer to Heal Past Hurts and Protect Your Heart

Posted on by

Have you ever felt deeply hurt or attacked, only to find yourself struggling to forgive and move forward? Christians are told to love their enemies and pray for those who persecute them— but how do you do this when you are hurting?

This dilemma is what prompted Dave McClow, M.Div., LCSW, LMFT, a therapist at the Pastoral Solutions Institute, to develop a process of healing and forgiveness that he calls the “Fortress and Communion” prayer. This approach helps you protect your heart and transfer negative emotions, ultimately leading to genuine healing and forgiveness.

Understanding the Fortress and Communion Prayer

Dave explained the prayer process in a recent interview with CatholicCounselors.com. When we are hurt, he said, our feelings become dysregulated, and we often turn the people who hurt us into enemies. Moreover, emotional hurt often shows up with physical symptoms.

“When emotions get activated, we get a feeling in our body—it could be in our stomach, chest, shoulders, neck, jaw, eyes, head,” he said. “These physical sensations signal that it’s time to address the underlying emotional pain.”

The Fortress and Communion prayer provides a structured way to begin the healing process and restore a sense of peace and balance, emotionally and physically.

 

Step 1: Building Your Fortress

The first part of the process is about protecting your heart, which McClow describes as creating a “fortress.” He likens it to the walled city of Jerusalem, with your heart being the Holy of Holies at the center of the Temple that must be protected. Visualize this fortress (like the walls around the city) and imagine placing those who have hurt you outside its walls.

McClow suggests that clients use vivid imagery, such as catapulting people out of the fortress, to create a physical and emotional boundary.

“When you get them outside, you want to feel a physiological shift,” he said. This shift might be felt in areas like your stomach or chest, where tension is stored. If the initial boundary doesn’t create enough relief, mentally push them farther away (a tropical island, the moon, Mars, etc.) until you feel a noticeable difference.

Step 2: Transferring Negative Emotions

Once the fortress is established and the hurtful individuals are outside, the next step is to transfer the negative emotions to Jesus. This is where the “communion” aspect comes in. Imagine Jesus on the cross outside your fortress, absorbing all the anger, hurt, and negative energy from the person who hurt you.

“Let all the anger, all the rage, all the hurt from that person go into Jesus,” Dave advised.

This step is about visualizing the transfer of these emotions, allowing Jesus to “take the hit” for you. It’s a deeply spiritual and healing process, McClow said: “Jesus is kind of our emotional sanitation department: he picks up our garbage, processes our sewage, and takes care of it for us.”

Step 3: The Resurrection and Transformation

After transferring the negative emotions to Jesus, ask him to take them through the resurrection. This step involves transforming the negative energy into something positive.

“In physics, you can’t destroy energy; you can only transfer or transform it,” McClow said. “We’ve transferred it; now we’re going to transform it.”

Visualize this transformation as an explosion of love and light, turning the negative into something beautiful. This step can be deeply felt, with some people imagining fireworks or other vivid images.

Step 4: Spiritual Communion

The final step is to ask Jesus to offer spiritual communion to everyone involved. This includes not only yourself and the person who hurt you but also extends to intergenerational healing.

“Ask Jesus to give communion—his infinite love—to everybody involved,” McClow said. “This includes your ancestors, any souls in purgatory connected to the event, and your descendants, ensuring that the healing permeates through generations.”

Sometimes, his clients are still reluctant to ask Jesus to give their enemy or persecutor communion. “If you’re still mad at the bully, you can visualize infinite love knocking him on his butt,” McClow said. “Because infinite love coming into a finite suffering is impactful. So if you need to do that, that’s fine.”

“In the Depths of the Heart’

The Fortress and Communion prayer draws on many sources in the Catholic tradition, but it takes particular inspiration from the Catechism of the Catholic Church’s reflection on the lines about forgiveness in the Lord’s prayer:

“It is there, in fact, ‘in the depths of the heart,’ that everything is bound and loosed. It is not in our power not to feel or to forget an offense; but the heart that offers itself to the Holy Spirit turns injury into compassion and purifies the memory in transforming the hurt into intercession” (Catechism of the Catholic Church, 2843).

That quote is the entire process in a nutshell, McClow said: “You can have the memory without the feelings. That’s purifying the memory by transforming hurt into intercession.”

The Fortress and Communion prayer is versatile and can be used in various situations, from dealing with past traumas to handling daily annoyances. Like many forms of contemplative or meditative prayer, it gets easier with practice. At first, you may want to set aside 15 to 30 minutes to walk through the process thoroughly. Once it becomes habitual, you will be able to do it in a few minutes—say, when you’re sitting in a frustrating work meeting or trying to be patient about a crying baby on the plane.

You can see a video walkthrough of the Fortress and Communion Prayer on YouTube.

If you’d like McClow to guide you through the process, or if you’d like to work with another Catholic counselor on healing and forgiveness, reach out at CatholicCounselors.com.