What Does the Theology of the Body Have to Do with Mental Health?

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Which is more important to your health, your mind or your body? How you or your health care provider answers that question has real implications for your well-being.

Most of us treat the body and mind as two separate entities, reaching for a pill for physical pain and going to therapy for emotional struggles. Inevitably, this divide leaves us feeling fragmented and poorly served by modern medicine.

But the Catholic Church has long insisted that body and mind are not competing entities, but are profoundly united. Spirit and matter “are not two natures united, but rather their union forms a single nature” (Catechism #365).

It’s a radically countercultural doctrine. For centuries, influential thinkers have pulled this unity apart. On one side, Plato and René Descartes treated the body as a sort of prison for the mind; early pioneers of psychology like Freud and Skinner followed suit by largely ignoring the body’s role in mental health. On the other side, materialist philosophers claimed that the human being is nothing more than a complex biological machine—a view that resurfaced when the discovery of psychiatric medications led many modern experts to reduce mental health to “chemical imbalances” in the brain.

In recent decades, modern science has come to recognize that mind and body are a single, deeply connected system. The Catholic Church has known this for centuries, and in the writings of Pope John Paul II, now known as the Theology of the Body, that ancient truth has been developed into a comprehensive framework for understanding the human person.

The Theology of the Body is foundational to the way the pastoral counselors at CatholicCounselors.com approach pastoral therapy. Here’s what it teaches and why it matters for your mental health.

A Roadmap for Human Wellness

When St. John Paul II became pope in 1978, he brought with him a manuscript he had been developing for years on what it means to be a human person. His starting point, as Dr. Popcak describes on the More2Life radio show, was this: if we took everything God has given us—creation, Scripture, salvation history, all of it—what universal principles could we discover about living a more abundant life and having healthier, holier relationships?

The answer became a comprehensive vision of the human person: what it means to be human, how we are wired for mental and emotional flourishing, and how we relate to one another. This vision became known as the Theology of the Body, and several of its insights speak directly to mental health.

Your Body is Speaking. Are You Listening?

One of TOB’s central claims is that our bodies are part of how God communicates his design for us. As Lisa Popcak explains on the show, drawing on St. Thomas Aquinas, God speaks to us through every cell of our bodies. Aquinas called this the Book of Nature—the idea that how God designed us, body, mind, and spirit, reveals his plan for how we are meant to live and relate to one another.

“Theology of the Body reminds us that biology is theology,” Dr. Popcak explains. “By prayerfully reflecting on the way God built our bodies and brains, we can discern important insights about what it takes to live a healthy, holy life.”

The human body offers numerous examples of this principle at work.

  • The face. The human face has roughly 43 muscles dedicated almost entirely to emotional expression—far more than almost any other animal. Humans are also unique among primates in having visible whites of the eyes, which allows others to track exactly where we are looking and what we are paying attention to. We are, literally, built to be
     “read” and to “read” others. The body reveals that we are made for mutual knowing.
  • Mirror neurons. God wired the human brain with mirror neurons—cells that fire when we observe another person’s emotional state, producing a similar feeling in ourselves. This is the neurological basis for empathy. We are designed not merely to observe others’ inner lives, but to share them.
  • Touch. Physical touch—a hand on a shoulder, a long hug from someone you trust—triggers the release of oxytocin, a hormone that reduces cortisol, lowers heart rate, and builds a sense of safety and trust. Research shows that holding someone’s hand during a stressful situation measurably reduces their physiological stress response. The body is designed to give and receive comfort through physical presence—another form of self-donation.
  • Secure attachment. When people feel securely connected to God and others, their nervous system operates in a calmer, more integrated state. The body’s social engagement system is literally activated by felt safety in relationship. Isolation, by contrast, keeps the nervous system in a low-grade state of vigilance and threat. This is why withdrawal from God and others doesn’t just feel painful—it physiologically disrupts our capacity to function well.
  • Anxiety. Brain science tells us that anxiety is not primarily a response to external problems, but acts as a warning signal that something is wrong in our connections to God and others. “Rather than being a direct response to problems,” Lisa Popcak explains, “anxiety is actually a sign that we feel disconnected from people—the people that God has placed in our life to support us. The key to regaining our peace is working to restore that sense of communion and connection.” When we feel anxious, the body is sending a message: go find safe, healthy people.

Physical symptoms like panic attacks, chronic tension, and persistent exhaustion follow the same logic. They are often the body making visible some dysfunction in the mind or spirit. Medication may help manage those symptoms, but lasting healing requires attending to the whole person.

We Are Wired for Communion

These five examples point toward one of TOB’s most practically important teachings: we are made for communion. Not just in the sense that other people are nice to have around, but in the deeper sense that we are literally strongest when connected to God and to one another—physically, neurologically, and spiritually designed to give and receive love.

As Dr. Popcak puts it, isolation doesn’t just leave us running low; it actively drains us. When problems cause us to withdraw from God and the people we love, our brains change in ways that make us feel powerless, overwhelmed, and alone.

This understanding that we are made for relationship shapes the Popcaks’ approach to specific problems. When a caller struggles with anxiety, for example, the conversation might move toward examining what connections in their life feel threatened or broken. Other times, when someone lacks the confidence to tackle a tough problem, the Popcaks urge the practice of receptivity, which Lisa explains as “the ability to listen to God in the moment so we’re not just relying on our own strength or our own instincts or even our own fears to guide us.”

Suffering is Not the End of the Story

Perhaps the deepest gift the Theology of the Body offers to people in pain is a way to understand their suffering.

As the Popcaks explain, every human story follows the pattern of the larger biblical story of God’s relationship with humanity.

  1. Chapter one is original man—who God created us to be before sin: “secure, whole, capable of loving and being loved totally without fear.”
  2. Chapter two is historical man—the wounded people we are now, “living in a fallen world, carrying the scars of sins committed against us and the sins and mistakes that we’ve made.”
  3. Chapter three is eschatological man—the people we are becoming, day by day, through God’s healing grace. Ultimately, we are destined to be fully restored and glorified in Christ.

The paschal mystery—Christ’s suffering, death, and Resurrection—blazed a path for us from chapter two to chapter three. Because Christ took on a human body, he did not suffer abstractly. He suffered physically and emotionally (body and mind): exhaustion, grief, betrayal, abandonment, and death. Human suffering does not have to be meaningless: God himself has walked this territory, and because he has, he can lead us through it.

“Even in the middle of difficult times,” Lisa says, “God wants to show us how to respond to what we’re going through in a way that helps us to become the people he created us to be, and to work for the good of those around us.”

It is tempting to think that our wounds, our struggles, and our bad habits define who we are. But the Theology of the Body insists otherwise.

“Our past may explain some things about us,” Dr. Popcak says, “but it’s grace that defines us.”

Body, Mind, and Spirit Working Together

Pastoral counseling rooted in the Theology of the Body doesn’t treat the body, mind, and spirit as separate departments. It understands them as interlocking dimensions of a single human experience. Tackling relational or personal problems means taking all three into account, and the Theology of the Body offers a framework for doing exactly that.

If you’d like to explore what that kind of integrated healing might look like in your own life, reach out to any of the pastoral counselors at CatholicCounselors.com.

To End the Chore Wars, Go Deeper Than Deciding Who Does What

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More than half of married adults say sharing the load of household work is very important to a successful marriage, according to a 2016 Pew Research survey. Yet nearly half of married couples say that responsibility for work around the house is split unevenly in their marriage.

Since chores are one of the leading causes of conflict in marriage, figuring out how to share the load matters. But as Dr. Greg Popcak points out, reducing conflict around chores is about more than balancing out how much each person does. It’s about something most couples have never talked about: emotional labor.

The 10 percent problem

“Doing the task is only about 10 percent of the actual task,” Dr. Popcak explained in a recent episode of his BeDADitudes podcast.

Think about what actually goes into getting something done. There’s the task itself — and then there’s everything that surrounds it: noticing the task needs doing, making a plan, gathering what’s needed, scheduling the time, following through, and making sure it stays done. That surrounding work is emotional labor.

In most households, emotional labor falls unevenly, with women usually (but not always) carrying most of the mental load. Often, the person doing the emotional labor can’t fully explain why they feel overburdened. They just know that even when their spouse “helps,” they’re still the one who had to notice, plan, and direct everything. In effect, that person has an extra job as the “general contractor” for the household.

“We’ve been socialized to think it’s one person’s responsibility to do the emotional labor,” Dr. Popcak said, “and the other person’s job to show up when told to do something. That’s really not the Christian view of household labor.”

More than checking boxes

Christian family life calls every member of the household — not just one person — to practice prompt, generous, consistent, and cheerful attention to each other’s needs. (Readers familiar with Dr. Greg and Lisa Popcak’s Liturgy of Domestic Church Life will recognize this as one of twelve foundational practices for a healthy, holy family.)

The goal is to really “show up” for one another — cluing in to what the household and the people in it actually need, and contributing to that without waiting to be asked. Waiting to be told what to do, staying focused on our own corner of the house, or checking out after our assigned tasks are done amounts to the vice of sloth, Dr. Popcak said.

“Sloth isn’t necessarily laziness,” he said. “It’s the checking out. It’s not engaging with the things right in front of us.”

That inattention, however unintentional, damages relationships over time.

Building the Kingdom of God, One Sock at a Time

On the other hand, showing up, noticing what needs to be done, and then following through is a very real part of Christians’ responsibility to build the Kingdom of God.

“It’s not enough for the Christian person to be told what to do,” Dr. Popcak said. “The Christian person really needs to recognize what needs to be done and how I can use this moment to build the kingdom of God.”

Building the kingdom of God means doing what we can to cooperate with God’s grace and to undo the damage that sin does to our relationships with one another. “That’s what building the kingdom is because the kingdom is built on relationship,” Dr. Popcak said.

We tend to think of building the Kingdom of God in terms of “big” acts of charity. But noticing that the laundry needs putting away or that the dishes need to be done and then taking the lead on that is just as much part of building the Kingdom of God as bigger, more visible work like establishing hospitals and housing programs. The ultimate goal of both types of work is the same: sharing God’s love in a way that restores and strengthens relationships.

With that in mind, here are three simple ways to start shifting your family’s mindset around household work.

1. Scan before you sit

When you walk into a room, take five seconds to look around before settling in. Is there something small that needs doing? Maybe it’s a dirty cup on the counter or a child who looks like she’s had a rough afternoon.

You don’t have to act on everything you notice. The goal is simply to pay attention — to cultivate the habit of awareness rather than waiting for someone else to flag what needs doing.

2. Leave every room a little better than you found it

Dr. Popcak suggests adopting the old scouting principle of leaving your campsite better than you found it. Applied at home, that might mean wiping down the sink when you leave the bathroom, putting something away as you pass through the kitchen, or picking up what’s on the floor before you leave the bedroom.

Small contributions, made consistently by everyone in the household, add up to a home that doesn’t depend on any one person’s constant vigilance.

3. Leave every person a little better than you found them

The campsite principle applies to people, too.

“Am I leaving the people I encounter a little better than I found them?” Dr. Popcak asks. Offering to help, giving a hug, saying a word of encouragement all counts.

At this level, emotional labor is more than household management. When our attention to the household extends to the people in it, work stops being transactional and starts being relational — which is exactly what God intends it to be.

For more help building a stronger, more connected home, reach out to the pastoral counselors at CatholicCounselors.com. And if you’d like ongoing support for your family life, join the community of Catholic parents at CatholicHŌM, where you can also connect with Dr. Popcak and his team of expert pastoral counselors.

Marriage Is About So Much More Than “Who’s the Boss?”

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Mary Beth’s husband is, by most measures, a good man: hardworking, generous, and devoted to his family.

“But there’s another side of him that I’m struggling with,” she wrote in an email to the More2Life radio show hosted by Dr. Greg and Lisa Popcak. “Whenever I or one of the kids tries to raise a concern or if I gently suggest that he could have handled a situation differently, he explodes. He accuses me of disrespecting him, of trying to take over, of not honoring him as the head of the family. The conversation stops being about whatever the actual issue was and becomes about defending himself.”

Friends in her Bible study suggested that she stop criticizing him. “I don’t want to criticize him,” her letter continued. “I want to connect with him. But I’m starting to shut down emotionally and I don’t know how to reach him without setting him off. Is there a loving way forward here, or am I the problem?”

‘Be Subject to One Another’

The problem isn’t with Mary Beth, but with some common misunderstandings about what it means to be “head of the family” — and what true love really looks like.

A recent study found that 31 percent of Gen Z men — double the rate of boomers — believe wives should obey their husbands in all things. The trend may be connected with the wider movement to get back to more “traditional” values.

Among Christians, the belief that wives should submit to their husbands in all things often has its roots in Paul’s letter to the Ephesians: “Be subject to one another out of reverence for Christ.  Wives, be subject to your husbands as you are to the Lord. For the husband is the head of the wife just as Christ is the head of the church, the body of which he is the Savior” (5:21-23).

But the way that passage is sometimes interpreted is more idolatrous than Christian, the Popcaks said in their response to Mary Beth.

“Headship is not about bossing your wife and kids around,” Dr. Popcak said. “It’s about setting the tone for service and spirituality in the home.”

To understand what genuine headship looks like, Dr. Popcak suggests looking to the role of the priest at Mass. The priest doesn’t dictate to the congregation — he presides in a way that makes the ordinary holy and draws everyone into a deeper relationship with God.

“The pagan vision of headship is autocratic and top-down: do what I say,” Dr. Popcak said. “The Christian vision is really liturgical. It’s about facilitating encounters with Christ in my home, making the faith the source of the warmth in my home, and being the servant leader who shows my family what it means to live sacrificial love.”

This isn’t a new idea. St. John Paul II offers a similar understanding in Familiaris Consortio: “Authentic conjugal love presupposes and requires that a man have a profound respect for the equal dignity of his wife: ‘You are not her master,’ writes St. Ambrose, ‘but her husband; she was not given to you to be your slave, but your wife…. Reciprocate her attentiveness to you and be grateful to her for her love’” (#25).

And the pope was even more direct in his Theology of the Body catechesis on Ephesians 5:21-23: “The mutual relations of husband and wife should flow from their common relationship with Christ,” the pope said. “Love excludes every kind of subjection whereby the wife might become a servant or a slave of the husband, an object of unilateral domination.”

Real Love Works for the Good of the Other

What does this mean for someone like Mary Beth? When Dr. and Lisa Popcak addressed her question on air, they affirmed her desire for a “loving way forward,” but with some important clarifications.

First, Dr. Popcak explained that as much as her husband may mean well, he “learned growing up that it wasn’t okay to ever be wrong.” As a result, rather than using spiritual resources for the good of the family, he used them to defend himself.

Second, the Popcaks pointed out that accommodating his woundedness wasn’t really loving him. Real love means working for the good of the other, and in this case, that means inviting him to grow in wholeness and holiness.

Dr. Popcak suggested a basic script for that message: “I love you and I realize you’re trying to do your best. I’m not the enemy here, and neither are the kids. But you’re treating us like we are. And I love you too much to let that go on any longer…. So either we can work this out, you and I, or we can work this out with a counselor, but we’re going to work it out because I love you too much to let this continue any longer because it’s poisoning the family.”

That’s not necessarily an easy or comfortable conversation. Dr. Popcak said that many of his clients veer away from such a direct, honest call to conversion. But that’s a mistake.

As Lisa Popcak put it: “Saying ‘I just wish you’d stop’ is not prophetic. It doesn’t lead to anything. It doesn’t come from a place of godly strength.”

The message has to be clear—and it has to come from love, not fear.

What True Headship Looks Like

The sort of headship that demands “submission in all things” is more akin to idolatry than genuine fidelity to the Gospel. For husbands genuinely trying to lead their families well, Dr. Popcak offers the following advice.

  •  Lead toward Christ, not toward yourself. Your role is to draw your wife and children into a deeper relationship with God. When you position yourself as the one everyone must tiptoe around, you’ve made yourself the center rather than Christ.
  •  Facilitate, don’t dictate. “If you’re the chairman of the board, you don’t dictate the agenda,” Dr. Popcak said. “You facilitate the conversation by which decisions happen together.”
  • Take point in the spiritual life of the home. Initiate family prayer, lead conversations of depth, and model sacrificial service — don’t wait for your wife to carry the spiritual weight of the household.
  •  Welcome correction. A man secure in his identity as a beloved son of God doesn’t need to be right all the time. When his wife or children say that something hurt them, his first response is humility — not defense.

The Catholic vision of the family roots the relationship between the spouses in their mutual obedience to Christ. Fulfilling that vision doesn’t diminish either spouse’s authority, but roots it in Christ. When both spouses understand that they are called to mutual submission, mutual service, and mutual love, their marriage can become what it was always meant to be: a living sign of Christ’s love for his Church.

For more on leading your family with sacrificial love, check out Dr. Greg Popcak’s book The Be-DAD-itudes: 8 Ways to Be an Awesome Dad. And for one-on-one support with difficult marriage dynamics, reach out to the pastoral counselors at CatholicCounselors.com.

Want a Stronger Relationship? Try ‘Love Lists’

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Once upon a time, an engaged couple came to their pastoral counselor with a problem: Each said the other wasn’t showing them any love. At the same time, each protested that they expressed love for the other all the time.

“Je lui montre mon amour tout le temps!” the woman said.

“Jag visar henne min kärlek hela tiden!” the man said.

“I think I see the problem,” the pastoral counselor said. “One of you speaks French and the other speaks Swedish. Have you ever tried saying ‘I love you’ in the other person’s language?”

While this little fable is fictional, Rachael Isaac encounters couples struggling with a similar problem all the time.

“A lot of couples I work with will say, ‘Well, my love language is physical affection, so that’s how I’m loving you,’” says Isaac, a pastoral counselor at CatholicCounselors.com. “But the other person is like, ‘Yeah, but my love language is acts of service… and I don’t feel loved by you.’”

The popular concept of “love languages” says that people have a preferred way of expressing and receiving affection—things like words of affirmation, quality time, acts of service, physical touch, and gift‑giving. The idea is that everyone tends to “speak” one or two of these more fluently, and relationships feel stronger when partners understand and respond to each other’s preferred styles.

The problem is that we often give what we most want to receive. If our preferred way of expressing love is to perform acts of service, we might focus on cleaning out the garage, taking out the garbage, washing up the dishes, or doing the bills. But if physical affection is what makes the other person feel most cared for, they may not “hear” our expressions of love and care.

“We get stuck in our own comfort zone,” Rachael says. “I’m telling you ‘I love you’ in the way that’s comfortable for me, but telling you ‘I love you’ in that way that you’re asking me to—that’s not comfortable for me, so I don’t want to do that.”

Step Out of Your Comfort Zone!

Miscommunication, friction, and conflict are inevitable in any human relationship. But in the Catholic theology of marriage, friction and conflict isn’t necessarily bad. In fact, it is an opportunity for each spouse to grow in holiness, to become more fully the person God made them to be.

Someone who wasn’t raised with a lot of physical affection might feel deeply uncomfortable expressing it. Similarly, someone who isn’t used to expressing lots of words of affirmation might balk at the invitation to go there.

But the choice to step out of our comfort zone in order to show love and care for our spouse is a profound and very real act of love. Moreover, when we step out of our comfort zone in this way, we nurture the parts of ourselves that might be underdeveloped.

“If I make that conscious effort to get out of my comfort zone and lean into that other person’s needs, that helps me become more of the whole person that God created me to be,” Rachael says.

‘Love Lists’ Help Couples Learn How to Care for One Another

When she works with couples who struggle to hear one another’s love languages, Rachael often suggests a simple exercise that she calls “Love Lists.” This exercise, which comes from Dr. Greg and Lisa Popcak’s book For Better…FOREVER! A Catholic Guide to Lifelong Marriage, asks each spouse to create a list of specific ways their partner could make them feel loved.

Here’s how it works:

1. Create a list of what makes you feel loved

Start by writing down up to twenty specific actions, words, or gestures that would make you feel genuinely loved and appreciated. Invite your spouse to do the same, writing down specific actions, words, or gestures that you can do to make them feel loved and cared for.

Be concrete. Instead of “spend time with me,” try “take a twenty-minute walk with me after dinner” or “sit next to me on the couch while we watch a show together.” The goal is specificity—things your spouse can actually do, not vague feelings they should conjure.

Many people struggle with this step, Rachael says, because they lack self-awareness about what makes them feel loved. If that’s you, then start with seven items on your list. You and your spouse can build out your lists as time goes on.

2. Practice daily

Once you’ve both completed your lists, swap them. If you like, you can post them somewhere that will offer a visual reminder.

Now comes the practical part: each spouse commits to doing one item from their partner’s list every single day. “Both spouses are making that conscious effort to learn each other’s language, to speak each other’s language,” Rachael says.

It’s okay if things don’t turn out perfectly every day. The important thing is for each person to make a real effort.

3. Every day, share when you felt loved

At the end of the day, take a few minutes to connect. Rachael suggests asking two specific questions:

  • “What was a moment today where I felt most loved or connected?”
  •  “What is one thing I can do for you tomorrow that would make your day a little easier?”

This daily review keeps the conversation ongoing and prevents the list from becoming a stagnant “chore chart.” It creates a feedback loop—you learn what resonates most deeply with your spouse, and they learn the same about you. Over time, you become fluent in each other’s love languages.

From Resentment to Empowerment

Couples who follow through with this activity often report a shift from frustration to a feeling of empowerment, Rachael says: communicating your needs to one another is the first step toward having a closer, richer relationship.

This exercise can also build your own self-awareness. Many people don’t actually know what makes them feel loved until they are forced to write it down, Rachael says. By identifying those needs and learning to meet the needs of their spouse, both people grow in virtue.

“You’re not only building up your marriage,” she says, “but you’re also becoming more of the person God made you to be.”

If you and your spouse are struggling to connect or if you simply want to take your relationship to the next level, start your love lists today. For more personalized support in strengthening your marriage, reach out to Rachael Isaac and the team of professional pastoral counselors at CatholicCounselors.com.

Why They Keep Bringing Up the Past (And How to Stop the Cycle)

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It starts with something small—a forgotten chore, a missed text, a minor disagreement about dinner plans. But before you know it, you’re hearing about that time you were late to their birthday party three years ago, or how you “always” do this particular thing that drives them crazy. What began as a simple conversation has become an exhausting replay of every conflict you’ve ever had.

If this sounds familiar, the good news is that you’re probably not dealing with someone who’s simply being unfair or manipulative. According to Dr. Greg and Lisa Popcak, there’s a predictable psychological reason why people drag the past into present conflicts—and once you understand it, you can learn to break the cycle.

The key isn’t defending yourself with facts or logic. It’s recognizing that when someone brings up old wounds, they’re not really arguing about the chore you forgot or the ice cream you finished off. They’re telling you that something deeper is happening, and they need a completely different kind of response.

It Started with Soured Laundry…

A recent caller to Dr. Greg and Lisa Popcak’s More2Life radio show brought up exactly this situation.

During eight years of marriage, Bill made a conscious effort to meet his wife’s needs and requests. So when she went to visit her sister one weekend, he decided to clean out their chaotic garage, a task that she had asked him to tackle.

By Sunday evening, the garage was cleaned up and organized. But in the middle of all that work, he’d forgotten one small thing: moving a load of laundry from the washer to the dryer. By the time his wife returned at the end of the weekend, the clothes had soured.

When she got home and discovered it, she “lost it,” accusing him of never helping around the house and not respecting her. It didn’t matter that he’d just spent the weekend on a major household project.

This incident had become all too familiar in their relationship. “Whenever my wife and I have an argument over something, she brings up a mistake or a slight that I’ve made in the past that might be slightly related to the present argument, but she uses it to prove that I’m ‘always’ against her or that I’ll never change,” Bill said. “It’s defeating, I feel run down, I don’t feel particularly loved, and I don’t know how to get her to break this habit.”

Why Your Good Points Don’t Matter (In the Moment)

A good starting point for addressing this dynamic in a relationship is to understand where the other person is coming from.

First off, it’s helpful to know that when someone’s emotional temperature spikes, their thinking brain goes “offline.” In the midst of this emotional flooding, the person’s “child self” takes over.

Second, when someone habitually brings up past issues, they are often tapping into every similar disappointment they’ve ever felt, Lisa Popcak said—sometimes stretching back to childhood experiences that have nothing to do with you at all.

In this state, your logical arguments feel dismissive of them. If Bill pointed to the clean garage to prove he wasn’t “always” failing her, his wife probably wouldn’t hear “Look how much I care about you,” but “Your feelings don’t matter” and “You’re being unreasonable.”

That’s why the pattern escalates. The more you defend with logic, the more emotionally flooded your partner becomes. And the more flooded they get, the further back they reach for evidence that supports how they’re feeling right now.

Dr. Greg acknowledged that this can be really frustrating; many people wonder, “Well, if I can’t respond to what the person’s actually saying, then what am I supposed to do?”

The Empathy-First Response That Actually Works

The Popcaks recommend a completely different approach: respond to the feelings first, not the accusations. Then, gently redirect the conversation toward finding solutions.

For example, instead of pointing to his work on the garage (a defensive move), Bill might say: “I can tell you’re really frustrated right now, and I’m sorry you’re feeling this way. What can we do together to get to a better place right now?”

This pivot from defensiveness toward empathy and solutions probably won’t have an immediate effect, the Popcaks note. But acknowledging the other person’s emotions and asking them to pivot to shared solutions at least keeps the argument from escalating.

“You’re not arguing back,” Dr. Greg told Bill. “You’re not trying to discount what she’s saying. You’re just validating the fact that she’s in a bad place and that you’re sorry that she’s there and you want to work with her to help her feel better.”

If the other person continues to be emotionally flooded and keeps bringing up past grievances, keep gently acknowledging their feelings and redirecting toward problem-solving.

This approach does something powerful: it validates the person’s emotional experience without accepting blame for things you didn’t do wrong. You’re not agreeing that you “never help” or that you’re “always like this.” You’re simply acknowledging that they’re in pain and offering to work together toward a solution.

Building a Buffer Against Old Wounds

While this “pivot towards solutions” is useful in the heat of a conflict, the Popcaks also suggest two other practices to prevent this unhealthy cycle from happening again.

Debrief and Plan

Once you’ve navigated a tense exchange and emotions have cooled, revisit the conflict in a calm moment, Dr. Greg suggested. Open the conversation with words like these: “Now that we got through this, how could we handle things differently the next time something happens that makes you feel this way?”

As Dr. Greg explained, your success with the empathetic solution-focused redirection approach outlined above gives you the credibility you need to have this conversation. And by inviting the other person into creative, collaborative problem-solving, you are shifting away from a competitive, winner-takes-all conflict style to a more cooperative, “we’re a team” approach.

Foster a Positive Perspective

Lisa Popcak suggested another practice that can help reduce conflict. Each evening, sit with the other person; each of you should write down three to five things you appreciated about the other person that day. Exchange the lists so each person can read the other’s. Then, at the end of the week, get together and review the list you’ve accumulated that week.

This practice creates what psychologists call a “positive sentiment override”—a mental bank account of goodwill that makes it harder for old grievances to completely take over during conflicts. When someone has a running record of your care and effort, they’re less likely to slip into “you never” and “you always” thinking.

Goodwill Makes Healing Possible

If someone in your life keeps reopening old wounds, remember: you don’t have to let the past dominate the present. Start with empathy. Invite them into solutions. And keep building the goodwill that makes healing possible.

For more practical tools for transforming your relationships, explore the Popcaks’ books at CatholicCounselors.com, including How to Heal Your Marriage & Nurture Lasting Love. Or, for one-on-one support, reach out to one of our pastoral counselors today.

Burned Out for Christ? Re-order Your Priorities

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Most parishes are blessed with a handful of super-volunteers—the dependable, energetic folks who are the first to say yes when there’s a committee to lead or a project to complete. Parish staff know they can count on them. Fellow parishioners admire them. Their dedication seems unstoppable.

And yet, all that good work can have a dark side, says Dr. Mark Kolodziej, a pastoral counselor at CatholicCounselors.com. All too often, people let their ministry work crowd out other activities that ought to be a higher priority, like connecting with a spouse or taking care of themselves.

And when that happens, trouble often ensues.

Disordered Priorities

The impulse to overload our schedules with ministry and volunteer work is often motivated by a sincere desire to serve God, Kolodziej says.

While that desire to serve God is good in itself, Kolodziej says, where things get off track is when people begin thinking that such work as the most important way they serve God. Their mindset can be: If I’m not doing something for the parish (or another ministry) all the time, I must be failing God.

This mindset can lead to misplaced priorities, where the most important relationships in our lives—our spouse, children, even our relationship with God—start taking a back seat to less essential obligations. Spiritually, it can also result in scrupulosity, or the mistaken idea that we can somehow earn God’s love through our own hard work and sacrifice.

“A lot of people will join various ministries—they’re going to this meeting, they’re going to that meeting, they’re doing this and all kinds of stuff,” Kolodziej says. “And I’ll say (to clients), ‘So all of this ministry work that you’re doing is against what God wants you to do, not that he doesn’t want you to do it, but he wants you to keep your priorities straight.”

For married people, this usually means prioritizing God first, then your spouse, then your kids, then everything else—including volunteer ministry work, he says. This order of priority is inherent to the vocation of marriage; single people will have a different list of priorities, of course.

“The priority that you signed up for when you got married was your family,” he says. “You give your family your first and your best. That is doing what God wants you to do. So if you shirk that responsibility by working in church ministry or anything else—if you’re a workaholic or whatever—you’re shirking what you signed up for that you said you’re going to do.”

Another way Kolodziej sees this tendency toward disordered priorities show up in family dynamics is when children become the center of their parents’ attention, to the detriment of the marriage.

“A lot of people are saying, ‘I’m doing this for the children,’” he says. Parents will say that their kids need their time and attention.

“They do need that, but that’s not the most important thing,” he says. “The most important thing for the children, other than formation in God, is the relationship between mom and dad. That is more important to the child than (the parents) spending time with them. They want to know that mom and dad aren’t going anywhere, that mom and dad love each other.”

The health and stability of the marriage provide the foundation for everything else that goes on in the family, Kolodziej says. “And oftentimes when we have children, we forget about our spouse. Our spouse takes second place, and that is disordered.”

God Wants You to Take Care of Yourself

Another sneaky way priorities get disordered under the guise of “serving God” is when we get so busy taking care of other people, we don’t ever stop to take time for ourselves.

Kolodziej shares the example of a woman who juggled a full-time job, caregiving for elderly parents, and the demands of running a household. She was exhausted and overwhelmed but felt guilty taking time for herself. In her mind, God was calling her to practice ascetic self-sacrifice by putting others’ needs before her own. The problem was, her own needs never got met.

When Kolodziej challenged her to consider how her loved ones were experiencing her burnout, it clicked.

“You’re so burnt out that all you’re giving all these people is a shell, a pulse,” he told her. “You’re not able to do the creative, joyful, life-giving things your family needs. You need self-care in order to be able to then give other people the talents that God has given you.”

Self-care might include quiet prayer, exercise, rest, hobbies, or simply enjoying the beauty of nature. These are not indulgences; they are ways of filling the tank so you can serve others from a place of joy, not depletion.

How to Rebalance Your Priorities

Kolodziej has a few practical tips to help people get back on track with their priorities.

  1.     Learn to say “no.” It can be hard to turn down Father or church staff, but Kolodziej suggests remembering that every “yes” is a “no” to something else. Make sure that you’re saying yes to your heavenly Father before you say yes to the Father at your parish.
  2.     Learn to let go. Sometimes the difficulty isn’t saying “no” to the parish, but saying “no” to ourselves. As much as we’d like to have our hand in everything, we need to let go of the things that are less important and prioritize our time and energy for our main vocation.
  3.     Ask for help. If you’re so busy with the most basic demands of life that you don’t have time for volunteering, then it might be time to ask for help. This might involve asking your workplace for some flexibility, seeking outside help from a social service agency or your church, or asking other members of your family to pitch in more.

The bottom line: If you make sure your priorities line up with God’s priorities, a lot of other things will click into place.

If you’re feeling overwhelmed by your responsibilities—or unsure of how to re-balance your life in a healthier, more God-centered way—you don’t have to figure it out alone. A pastoral counselor can walk with you as you discern where to let go, where to say no, and how to embrace the joy God wants to give you. Reach out to a professional pastoral counselor who shares your faith at CatholicCounselors.com.