Here’s the Key to Helping Your Kids Develop a Mature Faith

Posted on by

Diana, a mom in Columbus, Ohio, thought that she was doing everything right to raise her kids in the faith. They went to Mass regularly, prayed before meals, and sent them to the parish school.

But then her 12-year-old daughter made a comment that made her completely rethink her approach.

“Last week, my 12-year-old told me she thinks God is ‘more like a rule-maker than someone who loves us.’ And it knocked the wind out of me, because I realized she must have learned that from us,” Diana told Dr. Greg and Lisa Popcak during a recent episode of the More2Life radio show that they co-host.

Her family had been so focused on practicing the faith as an act of obedience, she said, that they had not done as good a job helping their daughter actually experience God’s love.

A Critical Step for Developing Mature Faith

The Popcaks hear versions of Diana’s story regularly, and they are quick to affirm that the spiritual practices she described — Mass, Catholic education, family prayer — are genuinely good. But as Dr. Popcak pointed out, all the trappings of faith are nothing without love (1 Corinthians 13:1-3).

Lisa Popcak was able to relate to Diana’s concern. As a girl, she was riding home from school with a friend’s mother when a stunning sunset lit up the sky. Without preamble, the mom said from the front seat: “Oh Lord, thank you for blessing us so much with this beautiful sunset. You are such a wonderful artist. You love us so much to give us so much beauty in the world.”

“Nobody had ever acknowledged God as a giver, as somebody who loves us enough to give us beautiful sunsets,” Lisa said. “It cut right through me.”

That moment was a significant milestone in her faith life. And as Dr. Popcak pointed out, it is a critical step necessary for anyone to develop a durable, mature faith life. Instead of seeing God as “the great and powerful Oz behind the curtain,” kids need to encounter him as the one who, first and foremost, loves them in a personal way.

Diana understood this instinctively but didn’t know how to move forward. “I hear people talk about having a more personal relationship with God,” she said, “but that feels strange to me.”

How could she help her kids encounter the God of love?

How to Introduce Kids to the God Who Loves Them

The Popcaks’ answer to Diana’s question was straightforward: instead of talking about God, show kids how to talk to God…and how to notice his presence and influence in their everyday lives.

“We begin by just really bringing our family to God every day and saying, ‘Okay, Lord, teach us how to love each other the way you want us to love each other, not just with the broken human love that we’ve got, but really the love that comes from your heart,’” Dr. Popcak explained.

This can happen at the same time every day, possibly during dinner or family prayer time. After praying together in this way, talk about what “loving one another with God’s love” might mean for the coming day.

“Practically speaking, what would it mean for us to love each other with that thing that’s going on this afternoon with the family or that stressful thing that mom has to deal with or that test that you’ve got coming up?” Dr. Popcak continued.

At the end of the day, take stock of how the day went and thank God for the ways he helped you love one another throughout the day.

“And what you’re doing there is you’re building this sense that God cares about you and wants to help you build those relationships with each other and with him,” Dr. Popcak said. 

Over time, children begin to see that God isn’t watching to catch them doing something wrong; he’s present, generous, and paying attention.

Two Simple Practices to Try

While the Popcaks have written numerous books on how to raise faith-filled kids, they encouraged Diana to begin with two simple practices.

The first is what they call “noticing God’s gifts aloud” — the informal, spontaneous habit of thanking God for small blessings as they happen throughout the day. Lisa’s story about her friend’s mother spontaneously thanking God for the sunset is one example, but you don’t need to wait for something extraordinary: you can thank God for a morning filled with more laughter than tears, or for a chance encounter with friends, or getting through a doctor’s visit. These small acknowledgments, said aloud, teach the whole family to see God as an active presence in ordinary life rather than a distant judge keeping score.

The second practice is an end-of-day conversation called “thorns and roses.” At dinner or before bed, each family member names a rose — a blessing from the day, a moment where they saw God’s goodness — and a thorn, something they struggled with or worried about. The roses train the family’s attention toward gratitude. The thorns become an opportunity for a brief, natural family prayer: Lord, come into this. Help us to be here for each other. Help us to know your love even through the hard things.

Neither of these practices requires adding a single minute of formal prayer to an already-packed day. They ask only that God be part of the conversation that’s already happening.

Toward a Mature Faith

Diana was right to want more for her kids. Her family’s various faith practices are important. But research consistently shows that for kids to develop a mature faith that endures into adulthood, it is crucial that they experience how their Christian faith makes a positive difference in their daily lives.

In other words, they need to awaken to God working in their lives, helping them to navigate the difficult moments and helping them to become more fully alive.

For more help building a faith-filled home life, explore the resources and coaching at the CatholicHŌM app, where Dr. Greg and Lisa Popcak and their team of pastoral counselors walk families through exactly this kind of growth. And for personalized one-on-one support, reach out to a pastoral counselor at CatholicCounselors.com.

4 Reasons People Avoid Praying About Tough Problems (and How to Pray Anyway)

Posted on by

It seems like it should be pretty simple. If you’re Christian and you’re dealing with a problem, you ought to take it to God in prayer, right?

Right. And yet…so often, we don’t. It’s a pattern that the pastoral counselors at CatholicCounselors.com encounter again and again.

And on a recent episode of the More2Life radio show with Dr. Greg and Lisa Popcak, a caller named Colleen shared her own experience with this hesitation around prayer.

In confession, Colleen shared that she was hesitating to pray “because it hurts too much.” The priest advised her to push through that hesitation and pray anyway.

She took his advice, realizing that when she does, on the other side she inevitably experiences the “healing, hopeful, calming, release of my worry and my hurt.”

“I know I’m not alone” in shying away from taking her problems to God, she told the Popcaks.

She’s not, and the Popcaks used her call to talk about four common reasons that people avoid bringing their problems to God in prayer—and how to overcome those blocks.

Four Reasons People Avoid Prayer

1. You’re avoiding what you need to face

The most common reason is simple enough: we don’t want to think about the hard thing, so we don’t want to pray about it, either. If something is painful, revisiting it feels like making the pain worse.

“It’s all I’m thinking about, and if I have to actually bring it into words, I’m afraid it’s going to hurt even more,” Dr. Popcak explained.

But doing what Colleen’s priest advised (pray anyway!) is the way to go.

“It really is best to push through,” he continued, “because (when) we give God those particular problems, he gives us the grace to deal with them and think through them, and that’s a healthy thing to do, rather than running away and avoiding stuff.”

Staying away from prayer keeps the problem in the dark, where it tends to grow. Bringing it to God exposes it to the one who can actually heal it.

2. You’re performing piety instead of being honest

Many Christians grew up with the sense that prayer has to be reverent, composed, and properly packaged—“very polite,” as Lisa put it, and certainly not sharing any negative feelings you might be having.

She grew up in a family that took that approach to prayer.

“I grew up with a mother who was very, like, you have to talk to God a certain way, because he might get mad at you,” she said.

But when she met Greg, she saw how he prayed with total honesty through grief and struggle. “I was terrified when you were honest with God,” she recalled. “But what I saw is you never got hit by the lightning bolt. You actually got closer and closer to God when you were honest with him.”

Formal prayer is great, the Popcaks say, but it is meant to support, not replace, an open, honest relationship with God. When we pray in a way that guards our true feelings, that prayer experience can “hurt” because we’re not really connecting with God.

“God really wants an honest relationship with us,” Dr. Popcak said. “He would rather us yell at him and call him names and beat on his chest and scream and holler and talk about how much we hate him than not talk to him or just be polite.”

3. You keep asking God to take it away instead of asking what to do with it

God doesn’t always remove suffering; he often walks us through it, and those are different things.

As a little kid with terrible math anxiety, Greg wanted his parents to “just do the problems” for him. But no matter how much he cried and fussed, his parents never did. Instead, they sat with him, helped him calm down, and walked him through the steps.

“A lot of times, that’s what God wants to do with us,” he said. “He wants to walk with us so that he can show us how to be competent, how to not be afraid of things anymore, how he’s given us gifts to use.”

You can certainly ask God to take away your problem; after all, Jesus did that. But you should also pray that, if he doesn’t take the problem away, God will help you through it: “Show me how to respond to this in a way that will help me be my best self, in a way that will challenge the people around me to be their best self too, and glorify you.”

4. You know what God is asking, but you don’t want to do it

This is the one Dr. Popcak names from personal experience, offered with some humor. When prayer feels stuck and the other three reasons don’t quite fit, this is often the answer.

“I know in my heart of hearts what God’s actually asking me to do,” he said, “and I don’t want to do it because it’s scary, or because it’s painful, or because it makes me feel vulnerable. So then I get mad at God for asking me to do that thing.”

The solution is straightforward if not easy. “When I get over my big bad self and I do the thing, it gets better.” Prayer isn’t stuck because God is silent; it’s stuck because we already know the answer.

Trust the Great Teacher

If you find that you’re hesitating to bring your problems to God, think about whether one of these four common reasons might be at the root of the problem. Reframe the way you approach prayer, and as Colleen’s priest suggested, push through your hesitation.

“Really, what you’re doing is saying, I am going to trust in you, God, I’m going to trust that you love me enough to hear all my thoughts, all my feelings to be there for me, even when I’m angry at you,” Lisa said. “What you’re doing is inviting the Holy Spirit into all of it, so that you can deepen your relationship with God and you can find ways to find solutions.”

She continued: “We’re literally asking this great teacher to teach us how to be our best selves. We’re not saying, I’ll go back to God once I’ve become my best self. We’re actually going to him because he knows exactly where he wants to take us.”

For more help navigating personal and relationship problems with God’s help, connect with the resources and pastoral counselors at CatholicCounselors.com. And for help introducing your children to open, honest, everyday prayer, check out How Our Family Prays Each Day.

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

Posted on by

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.

Is Suffering Always the Holiest Choice? Not Necessarily.

Posted on by

Here are a few fun facts, courtesy of marketing expert Rory Sutherland:

  • Even though Coke Zero and Diet Coke both offer zero calories, many people prefer Diet Coke. Why? Because it tastes slightly bitter rather than sweet, leading people to believe it is the true “diet” beverage.
  •  Household insecticides are often formulated to smell bad so consumers will perceive them as more effective.
  • Certain items (like wine) actually sell better at a higher price.

The weird psychological myth that leads people to believe that “the worst thing is actually the best thing” is all very good for marketers like Sutherland.

But when Catholics buy into this myth in their spiritual lives, the consequences can be disastrous, says pastoral counselor, Jacob Popcak.

The Suffering-Is-Always-Good Myth

Jacob Popcak, a pastoral counselor with CatholicCounselors.com, sees this pattern in some of his clients. Faced with some problem — a chronic medical condition, unhealthy relationships, unfulfilling work — they believe that the faithful response is to patiently endure the situation rather than taking action to make a positive change. They see quietly enduring the problem as “carrying their cross,” whereas making a positive change — setting healthy boundaries, looking for another job, accepting medical help — feels selfish.

“That’s not mysticism, that’s masochism,” Jacob explained on a recent episode of More2Life with Dr. Greg and Lisa Popcak.

Yes, the cross is central to authentic Christian faith, and Catholics believe in the possibility of redemptive suffering. But here’s the key: Jesus didn’t suffer and die on the cross for the sake of suffering and death; he did it to achieve a much greater good.

“Suffering, as Aquinas tells us, for its own sake is not a good,” he said. It may be something we encounter on the path to greater virtue or deeper union with God — but it is never the destination.

Scripture supports this. Hosea 6:6 and Matthew 9:13, among other passages, carry the same message from God: “I desire love, not sacrifice.” Not the absence of sacrifice, but a clear priority — love first, virtue first, the most genuinely good and meaningful choice first.

“It’s really important to not just assume that God is calling you to do the thing that would be the most painful or the most miserable,” Popcak says. Instead, take a deep breath, relax your shoulders, and ask yourself, “What course of action will bring me more intimacy with God and others? What is the most loving option?”

Of course, choosing the most loving option might indeed involve some kind of suffering. Giving up a higher paying job in order to have more time with your children, for example, is a real sacrifice. But it’s a sacrifice motivated by love, with a good outcome.

Three Questions to Ask Yourself

When you’re feeling depleted and stuck, Jacob Popcak suggests stepping back from the assumption that staying miserable is the holy option. Instead, ask yourself:

1. Is this suffering leading anywhere?

There’s a difference between the discomfort of genuine growth — standing up to a difficult person, having a hard conversation, making a necessary change — and simply enduring the same painful situation indefinitely. The first can be redemptive. The second may just be avoidance dressed up as virtue.

2. What would be the most loving choice?

Not the most painful, not the most self-denying — the most loving. For yourself, for the people around you, for the relationship or situation you’re trying to improve.

3. Am I turning toward God and others, or away from them?

Dr. Greg Popcak offered a helpful image: isolation under stress is like a phone battery draining in the cold. “Isolation doesn’t just leave us running low, it actively drains us,” he said. If your default response to stress is to white-knuckle it alone, that’s worth examining. We’re made for communion — with God and with the people he’s placed in our lives.

The Holiest Choice Always Leads Somewhere Good

None of this means avoiding real sacrifice when it’s called for; sometimes the loving choice is the harder one. But the starting point for discernment isn’t assuming that the hardest option is the holiest one. Instead, it’s always asking, “What will bring the most good — for me, the people I love, and in my relationship with God?”

If you’ve been white-knuckling a situation and calling it holiness, it may be worth a second look. For support in discerning the difference, reach out to Jacob Popcak or another pastoral counselor at CatholicCounselors.com.

What Alysa Liu Can Teach You About Not Letting the “Shoulds” Run the Show

Posted on by

When Alysa Liu won gold at the Milan Olympics, she ended a 24-year U.S. “gold-medal drought” in women’s figure skating. That fact alone would have been enough to propel her to celebrity status.

But it isn’t so much her technical performance that has entranced ordinary fans and professional commentators alike; instead, people can’t stop talking about the attitude she carried onto the ice: loose, joyful, and unburdened by any expectations. Unlike other athletes at the Olympics who were undone by nerves, Liu’s relaxed, fun approach not only won gold, but fans’ hearts, too.

That performance caught the attention of pastoral counselor Rachael Isaac, who had been following the women’s figure skating competition. Liu, she says, shows what it looks like when a person works on getting out of their own way.

The “Shoulds” That Hold Us Back

“She doesn’t subscribe to the ‘shoulds,’” Rachael says, by which she means the self-talk that says, “you should do this, you shouldn’t do that.” Liu, for instance, was told during her early teens that she should practice every day, that she shouldn’t eat certain foods, and that she should value winning above all else.

The “shoulds” shape how we approach everyday opportunities, relationships, and decisions. They tell us we’re not ready, not qualified, not the kind of person who does this sort of thing. They keep us stuck.

From a psychological standpoint, Rachael explains, those “should” thoughts originate in the limbic system—the reactive, fear-driven part of the brain. Confidence, by contrast, draws on the prefrontal cortex—the part capable of solution-focused thinking: I have this strength that can help me figure this out as I go.

Nothing to Prove and Everything to Share

The Theology of the Body has something to say here, Rachael says. God has given each of us unique gifts, strengths, and talents—and we’re called to use them in our own specific way, not measure them against someone else’s.

“We’re all unique and unrepeatable people with our own gifts and strengths,” she says. Realizing the unique person God made us to be frees us from having to be like everyone else.

When our identity is grounded in God’s love for us, the uncertainty that might otherwise paralyze us evaporates. If God has equipped us with the gifts and strengths that we need and is always working with us, then we don’t have to have everything all figured out, nor do we need certainty about how things will turn out.

Liu’s ability to let go of outcomes — she famously said that it didn’t matter whether she medaled — enabled her to focus on simply sharing her gifts with the world, leading to her beautiful performance.

Rachael points to the motto she picked up from her dance instructor years ago: I have nothing to prove and everything to share. That phrase changed the entire dynamic of the class—and she sees it as exactly what Liu embodied on the ice in Milan.

Banish the “Shoulds” with These Three Steps

If you recognize the “should” trap in your own life, here are three practical steps to begin breaking free.

1. Write out your “shoulds”

The first move is awareness. Take a few minutes to identify and write down the “should” thoughts that most often run through your mind:

  •  I should be better at this.
  •  I should know where God is leading me before I act.
  •  Everyone else is panicking; shouldn’t I be anxious, too?
  •  Everyone expects me to take this promotion, so I should probably take it.

Getting them on paper creates some distance. You’re no longer just living inside those thoughts—you can look at them.

2. Label each one: helpful or hurtful?

Once you have your list, go through it and ask yourself honestly whether each thought is helping you move forward or holding you back. “If I recognize consciously that this ‘should,’ this thought that I’m having, is actually hurtful,” Rachael says, “it’s easier for our brain to disconnect from it a little bit instead of getting locked down on it.”

This isn’t about dismissing hard truths. It’s about noticing when a thought is driving you toward fear and rigidity rather than toward God and growth.

3. Write a counter thought—grounded in evidence

For each hurtful “should,” write a replacement thought that is both helpful and true. Not wishful thinking, but evidence-based: the actual gifts and strengths you bring to this situation.

“A lot of times those ‘shoulds’ aren’t evidence-based,” Rachael says. “They’re emotionally based.” A counter thought anchors you in reality—including the reality that God is present and working in you.

You can close this exercise with prayer: Lord, help me to see where you’re leading me. Help me to see and acknowledge the gifts and strengths you’ve given me. Help me to trust that you’re going to continue to empower me through those gifts and strengths, so that I can keep acting even when there’s uncertainty.

Getting Out of the Way

Alysa Liu didn’t suppress her nerves through sheer willpower; she had done enough inner work to stop letting the “shoulds” run the show—which freed her to be fully present, fully herself, and fully capable of doing what she’d trained to do.

The same is possible for the rest of us. When we stop measuring ourselves against a checklist of “shoulds” and start trusting the gifts God has actually given us, we stop holding ourselves back. We can act, move, and let God direct us from there.

For more personalized support in building this kind of God-grounded confidence, reach out to Rachael Isaac or another pastoral counselor at CatholicCounselors.com.

Forgiveness Doesn’t Always Mean Reconciliation

Posted on by

Kara hadn’t had contact with her abusive father for years — an intentional decision she felt was necessary for her safety and healing.

Recently, though, her father reached out, asking to reconnect.

“I’m honestly afraid to let him back into my life,” she wrote in a note to the More2Life radio show hosted by Dr. Greg and Lisa Popcak. “I don’t trust him, and I worry about exposing my children to someone who hurt me so deeply.

“When I told him no, he accused me of being unforgiving and unchristian. That really shook me. I believe in forgiveness, but I don’t know if forgiveness means putting myself or my family back in harm’s way. How do I forgive without pretending the past didn’t happen, and how do I honor God without ignoring my own boundaries?”

Kara isn’t alone in her dilemma; many faithful Christians face situations like hers: An ex-spouse who caused serious harm pushes for restored contact. A family member who has never acknowledged the damage they caused demands to be welcomed back in. Remembering Jesus’ command to forgive (even repeatedly), some people may feel pressured to restore a harmful relationship — or, alternatively, might feel guilty for saying “no.”

The key to situations like this, the Popcaks said, is to understand the difference between forgiveness and reconciliation.

Forgiveness vs. Reconciliation

As Christians, we are called to lean into God’s abundant mercy and forgiveness, and then share that same mercy and forgiveness with one another, Dr. Popcak explained.

“But it’s important to understand what that really means,” Lisa Popcak added. “Forgiveness does not require us to pretend that an offense never happened or that things are better than they actually are.”

Instead, forgiveness means wanting to give up the desire to hurt somebody for having hurt you, Dr. Popcak said. It means getting to the place where you can genuinely wish the other person well — even when you don’t feel like it.

Reconciliation is a different matter entirely.

“Reconciliation means that the person who hurt you has done the work necessary to be safe to be around and build a relationship with,” Dr. Popcak explained.

Forgiveness is something you can give unilaterally, in your own heart, regardless of what the other person does. Reconciliation requires something from both sides — most importantly, genuine accountability from the one who caused the harm.

Kara had forgiven her father. That didn’t mean she was obligated to hand him access to her family.

Dr. Popcak pointed to something telling in Kara’s situation: her father’s response when she said no.

“If he was safe to be around, his response would have been, ‘I totally get that, and it breaks my heart that you feel that way, and I hope that someday you might feel differently, but I respect your boundary and I understand where you’re coming from based on the way that I’ve hurt you,'” Dr. Popcak said. “His calling you unchristian and unforgiving and trying to manipulate you into having a relationship speaks to how unsafe he still is.”

Maintaining the safe boundary with her father may have felt uncomfortable for Kara. However, as the Popcaks pointed out, that decision was actually a loving response to the situation.

For one thing, keeping her father at a distance until he is able to handle the relationship safely and responsibly is charitable toward him because it helps him avoid a near occasion of sin — a situation that predictably brings out the worst in us. For example, an alcoholic doesn’t put himself in a bar, and someone who loves an alcoholic doesn’t invite him into one either.

And as Lisa pointed out, Kara’s decision to keep a safe boundary between her father and her children was both appropriate and also a very real expression of love.

Sometimes working for the good of the other makes us feel uncomfortable. But in the end, the true measure of love isn’t how it makes us feel, but whether it truly seeks the best outcome for the other, and all involved — in this case, safety for herself and her kids, and real healing for her father.

Are We Ready to Reconcile? 3 Questions to Ask

If someone from your past is pushing for restored contact, the Popcaks’ framework suggests three honest questions worth sitting with before you respond.

1. Have they acknowledged the harm they caused?

Not a vague “I’m sorry if you were hurt” — but a clear, specific acknowledgment of what they did and how it affected you. A person who cannot name their offense is not in a position to repair it. Accountability is the foundation of reconciliation, and without it, the same patterns are likely to repeat.

2. How did they respond when you said no?

This is often the clearest signal available. A person who responds to your limits with guilt-tripping, pressure, or spiritual manipulation is showing you exactly where they still are. Let the response speak for itself.

3. Are you both strong enough?

Reconciliation isn’t just about whether you can handle it. Inviting someone into a situation they’re not equipped to handle isn’t mercy — it’s setting everyone up to fail.

Even a Closed Door Can Have a Key

As the Popcaks frequently remind, setting and maintaining healthy boundaries does not necessarily mean cutting off all possibility of a relationship. A healthy boundary is like a door that needs to be closed when a situation is not safe or healthy.

But at the same time, you are closing the door on that part of your relationship, you can also give the other person a key, a set of conditions that need to be met before true reconciliation is possible.

Dr. Popcak offered Kara a possible response to her father. Notice how it maintains a healthy boundary while also providing a key that her father can use, if he chooses: “The fact that rather than hearing what I was trying to say to you and responding with sensitivity, you tried to manipulate me and push your way into my life — that says to me that nothing’s changed,” Dr. Popcak suggested. “Until you can really accept responsibility for what you did and acknowledge the pain you’ve caused, it wouldn’t make sense for me to have you in my life. I will continue to pray for you, and I hope that someday you can hear this.”

That is a statement of genuine forgiveness. It wishes the other person healing. It provides the  key to a restored relationship. And it holds a clear line — not out of bitterness, but out of honesty about where things actually stand.

For more help thinking through a difficult relationship, check out Dr. Greg Popcak’s book God Help Me! These People Are Driving Me Nuts! Making Peace With Difficult People. And for one-on-one support, reach out to a pastoral counselor at CatholicCounselors.com.