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Christian Theological Anthropology and its Implications for Spiritual

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Keywords: Spiritual discernment, counseling, Christian theological anthropology

Christian Theological Anthropology

and its Implications for Spiritual Discernment
Dominick D. Hankle, Ph.D.
Regent University
2205 Olmstead Lane
Virginia Beach, VA 23456
e-mail: dhankle@regent.edu
Phone: 412-289-0106
There is a great deal of interest in applying spiritual interventions in a therapeutic setting. The
Christian church has always benefitted from its rich history in spiritual direction and formation.
Clients may expect clinicians to help them exercise discernment of God’s intentions for their lives
when struggling with a multitude of stressors. Many therapists are not trained to assist clients in
this manner since traditionally discernment is the subject of spiritual direction. Additionally, clinical
programs are burdened with professional requirements and often lack the time to educate
students in spiritual aspects of clinical work. This article presents key factors for clinicians to help
clients utilize the rich Christian tradition of spiritual discernment. This article assists Christian
counselors to frame spiritual decision making interventions based on a solid Christian
anthropology and holistic appreciation of the discernment process.

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Introduction: Spiritual Discernment

Spiritual discernment is the attempt to know the will of God. Discernment of spirits has a
long history in the Christian life and continues to be important for people of faith today. In this
author’s own research regarding discerning vocational choice, spiritual discernment was
identified as a means for deciding a course of action inspired by God regarding the pursuit of the
ministerial profession. This research found discernment strongly influenced by psychological
and supernatural characteristics (Hankle, 2010). Spiritual directors characterize discernment as
more of an art than a science. They believe it is primarily learned through practice rather than by
understanding methods and techniques (Green, 1986). Dubay (1997) identifies the spiritual
characteristic of authenticity as a primary element in spiritual discernment. Authenticity can be
understood as the level of congruence between an individual’s beliefs and actions. Authenticity
assists an individual’s understanding of the differences between an imagined purpose (or wish)
and an actual purpose which corresponds to the factual order of things. Discernment as a
construct is multifaceted and has been used to describe a number of approaches to knowing
God’s will in specific situations.
In an article by Dahill (2002) Dietrich Bonhoeffer’s perspective on
discernment is found to be very concrete and immediate. Ever Christocentric,
Bonhoeffer saw discernment as perceiving the real as revealed by and in Jesus Christ. The call of
Christ opens one’s particular vocation within a given concrete situation. For Bonhoeffer
discernment did not reveal generalizations, rather what is most real for a particular person, in a
particular situation, in that situation’s uniqueness. This was important for Bonhoeffer who was

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contending with life and death situations within a context distinctly unique for the world. He
struggled to understand how a Christian could respond to the evil in Nazi Germany. The primary
question for Bonhoeffer regarding discernment asks what is appropriate action given one’s
understanding of the Gospel in the individual’s particular situation. Bonhoeffer began to see
discernment in a very unique way. He struggled to understand how he could be a person of
integrity when much of what he did to assist the anti-Nazi movement involved spying and
deception. He was required to retrieve and provide information to his country’s enemies. Some
of this information resulted in the deaths of his fellow Germans. Could one ethically continue in
this activity? These were questions Bonhoeffer struggled with while seeking God’s direction thus
providing a very concrete context to his experience of discernment.
From the more ancient perspective Christian theologians like Origin
affirm discernment as a gift rather than something a Christian acquires
through effort and practice (Lienhard, 2001). The fifth century collection of monastic
wisdom called the Apophthegmata Patrum describes discernment as comprehending the spirit of
the rule rather than the letter (Lienhard, 2001) implying an ability to transcend specifics for
inspired generalizations. It is a type of spiritual insight rather than a concrete practiced ability.
One can see that this is almost the polar opposite of what Bonhoeffer expressed. This diverse
experience of discernment has caused the faithful to appreciate a deeper and more complex
process around this spiritual discipline.
Ignatius of Loyola saw the purpose of discernment to know with
certitude if one is acting under one’s own spirit, the spirit of God, or the spirit
of darkness (Aumann, 1997). In fact Lienhard (2001) quotes Ignatius describing the goal of
discernment as arriving “At the choice of authentic Christian response to the word of God in
each concrete situation in life” (p. 505). For Ignatius discernment seems to be more about the
disposition of the believer and less about choice and rationalization. The process of discernment
becomes a way to tune into the spiritual promptings constantly present so one may determine
what is of God and what is from another source.
From a contemporary perspective Andy Stanley speaks of visioneering which reflects the
same ethos of the classical idea of discernment. In his book Visioneering: God’s Blueprint for
Developing and Maintaining Personal Vision, Stanley (1999) describes his version of
discernment as “Being part of something bigger than yourself. It involves
distinguishing between good ideas and God ideas. It cannot be rushed and requires
God’s intervention and preparation without which we cannot execute the discerning” (p. 26).
Stanley’s description reflects Ignatius’ position of being in tune with the spirit to determine what
is from God.
Scripture speaks profoundly about this practice in both the old and new testaments. Psalm
4:4-5 states “When you are disturbed, do not sin; ponder it on your beds and be silent.” Proverbs
3:5 reminds the reader how one’s own psychology can be misinformed when it states, “Trust in
the Lord with all your heart and do not rely on your own insight.” In the letter to the Hebrews
one reads in chapter five, verse 14, “But solid food is for the mature, for those whose faculties
have been trained by practice to distinguish good from evil.” Paul writes in 1 Corinthians 12:10
“…to another the discernment of spirits” demonstrating that early Christians already saw
discernment as a gift for understanding the will of God. There are a great many other areas in the
scriptures where the Jewish and Christian communities draw on the practice of spiritual
discernment to understand the will of God in their lives collectively and individually. It is safe to

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say this practice is as ancient as humanity itself particularly in relation to understanding what
God desires for one’s life.
With this diverse collection of expressions regarding spiritual discernment some common
themes emerge reflecting the heart of this ancient practice. First, what spiritual discernment is
not can be readily stated. It is not simply praying about something and then making a decision
believing a direct conduit to God has provided solutions to problems faced by the believer.
Spiritual discernment is about discerning spirits. While this includes a psychological component
it is very much a spiritual exercise as well. Spiritual discernment is not primarily about the
execution of following God’s will; rather it is placing oneself in a position to understand God’s
will. Whether or not one executes what God desires comes after discernment. In other words it is
more about spiritually posturing oneself than anything else. Discernment is about being in
relationship in order to properly exercise decision making not simply about the decision making
itself. Perhaps Aumann (1997) best captures this when he writes “Discernment, as we have seen,
is to identify the spirit - supernatural, human or diabolical from which certain sentiments,
desires, and religious experiences or happenings proceed” (p. 176). This definition captures the
essence of the literature thus far, recognizing that the important factor for spiritual discernment is
identifying where affirmations for a particular choice or action come from (Dubay, 1997;
Bertrand, 2001; Green, 1986). To be able to make this identification, appropriate posturing is
required.
There is a danger among the Christian faithful leading many to ignore this fuller aspect of
discernment and thus rendering the key foundations for proper discernment in disarray.
If we believe that discernment is a type of posturing, the question becomes a posturing of
what? Proper discernment requires a holistic posturing of the person. If one relies too readily on
purely natural psychological processes to make a decision then one tends to become overly
reductionist in one’s discerning. In the Christian world the opposite error is often made.
Christians believe only spiritual things matter in discernment relegating their experience to a
gnostic and hyper spiritualized experience. This article attempts to counter both these positions
by building a discernment process on a well-developed Christian anthropology.

Theological Anthropology as a Foundation for Discernment

The Christian religion is a sacramental religion. It is not a religion of hyper spirituality in
which there is an over emphasis on the spiritual nature of things. Christians fought against the
Gnostics and Neo-Platonists to insure creation is recognized as “good” and essential to the
spiritual order. This sacramental appreciation recognizes that God’s self-revelation is through the
created order. Creation is a source of general revelation and a conduit for common grace (Kyper,
2011). It becomes a means for God to work for the good of humanity. Thomas Aquinas
articulates this in the Summa Theologiae, I, 1, 8 ad 2. He writes Cum enim gratia non tollat
naturam sed perficiat which conveys the idea that grace builds upon nature, it does not destroy it.
The grace of God does not destroy what is natural to the human experience but rather perfects it
and uses it for the good of the individual. This Christian idea relates to spiritual discernment as
well. Too often Christians believe God will magically provide answers to their questions if they
just pray. While it is true God can speak to individuals profoundly and clearly (this is
demonstrated in the gift of prophecy) it seems God more often utilizes natural reason and
inclinations to guide human understanding. If one is to avoid the traps of Gnostic and Platonic
dualism, embracing this Christian sacramental aspect of human experience is essential. Spiritual
discernment is experienced most holistically when the whole person is engaged in the process.

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Of course one must define what is meant by the whole person from a Christian theological
anthropology perspective.
Psychological anthropology defines the human person from a psychological, biological,
and sociological perspective. This helps psychologists understand the complexity of human
thinking and behavior. Physiology, cognitive processes, and personal relationships are factors
contributing to what human beings think and do. A number of Christian academics have
broadened that anthropological definition to include the spiritual dimension thus advocating for a
bio/psycho/social/spiritual model for understanding human behavior (Yarhouse, Butman &
McRay, 2005). In addition, secular psychologists such as Len Sperry (2012) have advocated for
a spiritually oriented approach to psychotherapy demonstrating a continued need to include a
more holistic approach to understanding human beings. This author has advocated for a similar
model, but instead of lumping emotional aspects of the human person into the general
psychological category, the model is expanded to include a bio/psycho/social/spiritual/emotional
model, separating cognitive aspects from emotional ones. Emotions transcend the cognitive and
physiological aspects of human experience therefore requiring a separate category for
consideration (Hankle, 2012). This article will build on the later model for understanding
discernment.
A more holistic understanding of discernment requires consideration of the full spectrum
of human factors impacting the ability to understand God’s whisperings. Human beings are
impacted by biological processes and decisions are influenced by these processes as well.
Additionally, there are a number of psychological processes impacting our reasoning and
decision making. The sociocultural factors in which the decisions are made remain as important
as are the spiritual forces the discerner experiences. Building on the Christian idea that God
works sacramentally when revealing himself to people, a holistic construction of discernment is
needed. Therefore all of the above mentioned areas making up the human person must be
explored as factors impacting the discernment process.

Biological Factors Impacting Discernment

Most research regarding decision making recognizes the prefrontal cortex of the brain as
the area associated with upper level cognition (Frank & Claus, 2006). This brain area performs a
number of functions making it the biological foundation for proper discernment. Damage to the
prefrontal cortex severely impairs one’s ability to properly assess a number of options therefore
taking a large toll on decision making (Kennerley & Walton, 2011). Key areas this part of the
brain facilitates for effective discernment include, judging between conflicting thoughts and
feelings, allowing for delayed gratification, processing goal achievement, exercising insight, and
the ability to draw on intuition (Thompson, 2012). None of these are accomplished without the
prefrontal cortex functioning well. One can see that biology matters for discernment as it is
foundational for processes involved in the process. Without caring for our physiology the
psychological and spiritual facets of discernment suffer. For example, research demonstrates
physical health and proper diet can be as effective for relieving symptoms of depression as
psychotherapy (Walsh, 2011). Therapeutic lifestyle change demonstrates the importance of the
body/mind connection and can be a powerful intervention for psychological well-being. From a
Christian perspective, one might argue physical exercise not only impacts mental capacities, but
the spiritual, emotional, and social functions of being human as well. To experience well-
functioning discernment physical health has to be a part of the equation as it allows the most
elementary aspect of being human to be optimally available for the process.

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Cognitive Factors in Discernment

Perhaps the most obvious components of discernment are those in the cognitive domain.
This is the most conscious element of discernment and believed to be the most “controllable.”
Yet, one would be remiss for failing to recognize the pitfalls found in the cognitive realm.
Human beings use their minds to evaluate information and draw conclusions without ever
considering the complexity of the processes involved. Often the conclusions resulting from
cognition go beyond the data presented and can be skewed, even if overall cognition is a very
reliable function (Kurtz, Gentner, & Gunn, 1999; Leighton, 2004). There are generally two styles
of reasoning psychologists discuss. The first is known as deductive reasoning. With deductive
reasoning human beings utilize a sequence of syllogisms attempting to logically conclude
outcomes based on evidence they encounter. This approach begins with a general understanding
of something and attempts to make specific predictions based on what is analyzed. The most
obvious example of this approach is found in the scientific method. This method of reasoning
works best when data can be systematically collected and concrete conclusions made. While
discernment often relies on this process, it is not the most applicable for understanding the will
of God. Too often discernment involves assessing data that is sparse, vague, or unclear. Because
the data has these features a more intuitive approach is often employed in discernment. In Daniel
Kahneman’s book Thinking Fast and Thinking Slow the system associated with thoughtful
deductive reasoning and logical analysis is referred to as System Two. Kahneman (2011) refers to
this system as one that “Allocates attention to the effortful mental activities that demand it,
including complex computations. The operations of system 2 are often associated with the
subjective experience of agency, choice, and concentration” (p. 21). This system is very useful in
decision making however it is not the only system employed in thinking through options. System
one has a place in this process as well and is most associated with intuition.
With System One, inductive reasoning comes more naturally in decision making and is
frequently utilized in the discernment process. With inductive reasoning human beings attempt to
make decisions and generalizations based on specific incidences. The conclusions reached using
inductive reasoning are probably true but their validity is not based on the strength of the data.
Validity is found in regards to the strength of the argument. To illustrate, we might observe that
children enjoy building things out of blocks. Since we have a friend with a nine year old
daughter named Tina we conclude she must enjoy building things out of blocks like all other
children. While we have never seen Tina play with blocks, there is a sense that the argument is
correct. Contributing factors to the strength of the argument include the representativeness of the
observation, how often it is observed, and the quality of the limited data available. When we
make predictions about what will happen in the future based on past experiences we use
inductive reasoning. Discerning God’s activity in the past and relating it to the present often
employs inductive reasoning because of the limited data available to the discerner. Inductive
reasoning often appears as intuition and can be very effective when needing to make decisions
quickly. This system one thinking is described by Kahneman (2011) as one that “Operates
automatically and quickly, with little or no effort and no sense of voluntary control” (p. 20).
While inductive reasoning is powerful, it’s reliance on heuristics can be limiting.
Heuristics are strategies applied to various problems serving as shortcuts to
achieve results quickly. They are effective means for making quick decisions but can be
misleading. For example, the Availability heuristic allows the most memorable experience to be
the key experience in making decisions. Because it is most memorable it is considered the most
probable (Tversky & Kahneman, 1973; Gigerenzer & Todd, 1999). That can be an issue for

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discernment because God often works through the most hidden and subtle human experiences.
When something is more memorable (i.e. within the great stories of scripture, through prophetic
expressions of great preachers and saints, etc.) it is usually the exception and not the rule. This
can cause the individual to miss the more subtle way God acts in the world because it does not
present itself as expected. Availability heuristics are also related to stereotypes. We tend to have
selective attention regarding the stereotypical behaviors making them more cognitively available
when we encounter people. We do the same with God. We have developed stereotypes regarding
how God acts in our lives. These stereotypes tend to set up false expectations. One might argue
that we put God “In a box” and do not allow God to act outside of those boundaries. This leaves
the discerner blind to the many good things God may want to do in his or her life because it does
not match the stereotype they have developed.
The Representative heuristic leads individuals to make judgments based on how
something resembles a particular category. A man who wears glasses, enjoys mathematics, and is
very good at solving puzzles must surely be an engineer based on the representative heuristic.
One is surprised to discover this person is a guitarist in a jazz band. There are a number of ways
this heuristic impacts discerning God’s will. It is important to remember Satan is described as an
angel of light, a very misleading image given our understanding of the evil this figure represents.
Whether one takes this metaphorically or not, the idea that an event appears good may mask that
it very well could be a destructive force to avoid. The representative heuristic can be misleading
and derail the discernment process.
The last heuristic mentioned has to do with emotions. The Affect heuristic implies
individuals rely on how they feel about something in regards to its risks and benefits rather than
logically thinking through consequences. According to this heuristic an individual’s mind is
tagged with affect, positive or negative, creating an affective pool to draw upon when making
judgments (Finucane, Alhakami, Slovic, & Johnson, 2000). When pressured to make a decision,
access to the affect associated with the option becomes the primary criteria factored into the
choice. Before making analytical assessments the individual chooses based on their feelings.
While this is effective for making quick judgments there are concerns that cannot be ignored.
The next section addresses details regarding the impact of emotion on discernment but for now it
is important to recognize how all of these heuristics (and many others) impact the cognitive
aspect of discernment. While these heuristics and cognitive processes have been presented as
negative factors in discernment, they may also be the very things God uses to help an individual
choose wisely. The key factor is that the mind has subtle processes always in motion when
attempting to know what God wills in particular situations.
In closing this section it is important to address the theological aspect of sin and its
relation to cognition. Sin impacts the whole human person. Discussions of
theological anthropology must acknowledge the reality of sin and its impact
on the whole person. Cognition suffers from the existence of sin as does every
other aspect of anthropology. The noetic effects of sin distort one’s ability to
understand and know reality and obscures interpretations of natural and
supernatural phenomenon (Johnson, 2007). Cognition is not completely demolished
by sin, but it is impacted by its presence in the world.
While it is important to understand cognition and its place in discernment, to rely on it
alone is still too limiting for a Christian approach of the discernment process. Jamie Smith
(2009) warns his readers in his book Desiring the Kingdom, Worship, Worldview, and Cultural

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Formation that we cannot view people as “Brains on a stick” and an overemphasis on the
cognitive realm can easily do that.

Emotional Factors in Cognition

The previously mentioned affect heuristic impacts one’s ability to make decisions
because of expected emotions. Expected emotions are mental connections individuals make
regarding how one expects to feel when they choose one option over another. Even if there is
little to no experience with an option they create an expected emotion about the choice. If the
expected emotional outcome is positive the individual selects a particular choice based on how
he or she believes the choice will make them feel. The key indicator for choosing is that people
make decisions associated with positive emotions and avoid those associated with negative
emotions (Lowehstein, et al., 2003; Wilson & Gilbert, 2003).
Tversky and Kahneman (1991) did seminal work demonstrating how expected emotions
impact decision making in connection with risk factors. Simply stated, individuals believing they
will experience negative emotions due to the chance of loss are less likely to make those
decisions. The greater the risk of experiencing negative emotion the less likely an individual
chooses that option. Additionally, the hedonic value of an option dictates choice since it is
believed this is the option providing the most pleasure. When an individual believes the desired
outcome will produce the most pleasurable reward they choose it (Camacho, Higgins, & Lugar,
2003). In decision making, it seems that perceived risk and perceived pleasure are key factors in
choice. Yet risk aversion and the hedonic value are not all there is to decision making. Emotions
around the morality of a decision are another factor impacting choice. Higgins (2000) found that
the manner in which the ends are achieved impacts how one chooses. Recalling the old saying
“The end does not justify the means” provides grounds to demonstrate that moral development
can counter the hedonic value and override risk aversion. Quite simply put, the emotional
element of discernment implies decisions are based on what people believe will benefit them the
most while costing them the least but cannot contradict the expected emotions regarding the
individual’s moral compass. These are the natural tendencies impacting decision making that a
discerner needs to be aware of since these can work for or against an understanding of God’s
will.
The linchpin in the whole process is: historically people are not good predictors of future
emotions. This inability to correctly predict the emotional outcome of a decision leads one to
make inefficient and ineffective decisions (Peters et al., 2006; Wilson & Gilbert, 2003). One can
readily see purely emotional strategies for spiritual discernment often lead to incorrect
conclusions.
Before leaving this section it is important to point out a corresponding physiological
phenomenon associated with emotion. This is done primarily to reiterate that emotion transcends
merely cognitive aspects meriting its own distinction in regards to dimensions of human
experience. Experiments scanning the brains of participants playing a game forcing them to
accept unfair results demonstrated that emotions are an integral part of the decision making
process. When forced into a position to make an unfair choice the brain’s right anterior insula
associated with negative emotions (distress, anger, disgust, etc.), was extremely active (Sanfrey,
Rilling, Aronson, Nystrom, & Cohen, 2003). The active prefrontal cortex area is expected since
it is a central component of all executive thinking. However, activity in the anterior insula
demonstrates that physiology and cognition are both impacted by emotional experience strongly
associated with being forced to accept unfair choices (i.e. negative emotions). The importance of

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emotions and their connection to physiology are just one factor demonstrating the complexity of
discernment and its reliance on physiological, emotional, and cognitive spheres of experience.

Social Factors in Discernment

Recall that people are created in the image of a triune God. Thus ontologically human
nature is relational. People cannot exist without experiencing themselves as relational. In fact,
people constantly think in relational contexts. This requires sociological considerations for
discernment and a review of the ideas presented in social psychology to demonstrate how social
context impacts the natural decision making process. Obedience is one of those social factors
impacting decision making and discernment. While obedience is not in itself a negative feature
of being human, Milgram (1963, 1965, 1974) demonstrated people very easily fall into the trap
of following the commands of others without discriminating the moral viability of the command.
Solomon Asch (1955) demonstrated that normative social influences cause human beings to
conform to particular group judgments overriding their own general perceptions and experiences.
This suggests the ease in which the voice of God can be ignored because of a proclivity to be
obedient to others and conform to group dynamics. Social influence and social cognition
continue to impact the ability of an individual to make decisions. Social psychologists have
demonstrated how easily persuasion, self-understanding, attributions, and a multitude of other
social factors impact making choices. Discerning what is truly from God and what is from a
myriad of other sources continues to be a complex process.

The Spiritual Aspects of Discernment

In the end, discernment is a spiritually motivated practice. The previous sections
demonstrate that without a solid natural foundation from a biological, cognitive, emotional, and
social perspective discernment will not be optimally executed. If one is physically healthy,
mentally sharp, emotionally aware, and integrated in healthy social relationships, the soil is well
prepared for practicing discernment. Yet spiritual health is important as well for properly
responding to God’s voice.
Spiritual health requires some level of discipline. Eating right and exercising promotes a
healthy body. Continuing to challenge one’s cognitive skills helps maintain good cognitive
functioning. Monitoring emotions and relationships creates self-understanding and provides a
positive social structure. Spirituality requires the same diligence. Historically, a healthy spirit is
maintained through the use of good spiritual practices and disciplines.
Spiritual disciplines create a spirit tuned to God. Bonhoeffer believed
spiritual disciplines were imperative in discernment (Dahill, 2002). He considered sustained
meditation on the word of God, prayer and intercessions, mutual confession, spiritual direction
and the Lord’s Supper as spiritually formative practices helping Christians distinguish the voice
of God from others. Along with these practices some add study, self-understanding, and the
removal of attachments as important for spiritual health (Aumann, 1997). The study of spiritual
masters and spiritual theology allow the Christian to benefit from generations of experience in
discernment. Additionally, the study of psychology, even at a rudimentary level, provides an
important sense of self-understanding useful in discernment. Like all the spheres of human
functioning spiritual health requires diligent practice and care.

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Practices for Improving Spiritual Discernment

By exploring the different dimensions of theological anthropology as it relates to spiritual
discernment therapists can develop interventions that allow clients to improve discernment.
While some people are blessed with an immediate experience of God many others experience
God’s promptings slowly. To assist clients the following areas and interventions can be
investigated.

The Spiritual Dimension

This article has presented a holistic understanding of being human and how each of the
areas impact spiritual discernment. If the human person is created for communion with God then
the entire person is engaged in this communion. To be in touch with the will of God requires all
these systems to function optimally.
A healthy spirit is developed through classical Christian spiritual disciplines. In his book
Spiritual Combat Revisited Jonathan Robinson (2003) reflects on I Timothy 4:7-8 noting that
spiritual exercise promotes specific spiritual fruits. First, we train ourselves to grow in what St.
Paul identifies as godliness (eusebia). Secondly, this growth in godliness is found beneficial for
the life to come, but for the purposes of discernment, this life as well. This transforming
experience is provided through spiritual exercises using the ordinary human acts of prayer and
participation in the sacraments to transform one’s thinking, doing, and desiring. These practices
create a Christ-centered existence. To provide a strong spirit, people need spiritual discipline. As
has been already mentioned, the adoption of prayer, confession, participation in the Lord’s
Supper, spiritual direction, study of the scriptures and Christian classics, fasting, service, and
many other spiritual exercises assist in spiritual health. Great Christian saints such as Bonhoeffer
advocated for this as have a myriad of other men and women who have gone before him.

The Physical Dimension

The physical dimension of being human, like all dimensions, is not isolated from the
others, but rather impacts and is impacted by all of them. For example, exercise consistently
executed over an eight week period is positively correlated with reduced depression (Phillips,
Kiernan, & King, 2001). Studies demonstrate fitness training leads to improvements in mood,
self-esteem, tension and anxiety issues (Dunn, Trivedi, & O’Neal, 2001). Some psychologists
advocate for therapeutic lifestyle changes because of these findings, appreciating the connection
between the physical and the psychological. It has been found that by advocating for these
lifestyle changes results can be as effective as psychotherapy or pharmacology and offer
significant therapeutic advantages (Walsh, 2011). Diet and exercise can provide positive results
for improving the discernment process. A Christian truly wanting to be in communion with God
and know his will more effectively cannot ignore the need for proper diet, consistent exercise,
and care for their bodies.

The Cognitive/Emotional Dimension

Dr. Thompson’s book Anatomy of the Soul connects the psychological aspects of
Christian spirituality to the biological functions of the brain. Additionally he provides exercises
that are helpful when considering brain functionality connected with discernment. Fully
integrating brain functions leads to a more holistic mental and cognitive functionality that
benefits the executive processes and emotional states the brain produces. This allows human
beings to make more complex and well thought out decisions keeping one from becoming

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quickly overcome by lower brain processes that lead to negative reactionary behaviors
(Thompson, 2010). An interesting exercise Dr. Thompson presents in his book is
autobiographical sharing. This exercise allows an individual to attend to their emotions and
follow the emotional responses that trusted listeners reflect back during the sharing process.
Centering exercises help the brain integrate a multitude of functions. Christian meditation on
scriptural themes is helpful for cognitive health because of its promotion of a type of
mindfulness which has been found beneficial in psychological well-being (Segal, Teasdale, &
Williams, 2004). These practices facilitate the integration of brain functions previously
compartmentalized. The results of effortful cognitive exercises are beneficial to the
discernment process because of the effect they have on brain physiology and
cognition. Intellectual exercise and study have always been a part of the Christian church as a
means for knowing God more perfectly. In the exercise of discernment a healthy mind within a
healthy body nourishing a healthy spirit is essential for knowing God’s will.
Emotional stability is also important and if we care for our bodies and minds we have
seen that our emotions are better equipped for understanding our inner experiences. This
attunement allows for better self-integration and interacting with others. Being self-aware and
interacting with others impacts our social nature, another important factor for discernment. In
psychology we refer to knowing our own emotional states, recognizing the emotional states in
others, and regulating our emotions as emotional intelligence.
Salovey, Mayer, & Caruso (2002) provide a useful model highlighting important
components of emotional intelligence. The first of these areas is emotional perception and
expression. Someone who wants to discern the will of God needs to recognize how their
emotions are expressed and understood. Particularly important is recognizing what one does with
negative emotions. God often uses negative emotional experiences to help individuals through
the discernment process. By identifying them more readily the discerner is more prepared to
work with them interpersonally as well as intra-personally. While more social in context,
knowing how your sense of God’s call draws out the emotions of others can help you determine
if this is truly the will of God or the making of your own psychology. Additionally, one’s ability
to express inner emotional states helps others speak into the experience of discernment.
Articulating how you feel helps others process those feelings with you.
Also important with regard to discernment is the emotional facilitation of thought. While
many believe emotions are negative factors for decision making, they are often energizing
elements keeping individuals focused on what is important. Mood change allows for reflecting
on a particular problem or spiritual dilemma from multiple perspectives. This allows for
creativity when discerning different aspects of what needs to be discerned. Allowing emotions to
speak into discernment can identify what brings joy, pain, fear, and comfort to the discerner.
Emotional understanding helps individuals properly label emotions and understand the
relationships between them. When God asks something of the discerner he or she does not
experience one emotion, rather multiple emotions emerge. Knowing how emotions relate to one
another serves the individual well as he or she decides what to do. Spending time facilitating
these four facets of emotional intelligence allows for a healthier ability to discern how God is
using one’s emotions as part of the discernment process.

The Social Dimension

A final area to manage regarding discernment has to do with relationships. God created
the human person as a social creature and utilizes these social relationships as a conduit to speak

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to the discerner. As was noted previously social influence and social cognition are aspects of
how one makes decisions and engages the environment. To discern God’s will establishing
healthy relationships is imperative. Finding affirming relationships in which the intimacy level
allows for honest feedback regarding one’s thoughts and emotions is imperative for the process.
Healthy discernment is done communally. Sometimes discernment is done to judge what
God wants for the overall community (Lienhard, 2001). The social dimension of discernment
recognizes that decisions are never made in isolation, but rather social context matters. St.
Benedict often asked the abbot of the monastery to call the community together to discern a
course of action. In chapter three of The Rule it states, “Whenever weighty matters are to be
transacted in the monastery, let the Abbot call together the whole community, and make known
the matter that is to be considered.” St. Benedict also reminds the abbot not to easily disregard
the response of any member of the community, even the youngest monks, because God can
speak through even these little ones. The Rule says:

Having heard the brethren’s views, let him weigh the matter with himself and do what he
thinketh best. It is for this reason, however, we said that all should be called for counsel,
because the Lord often revealeth to the younger what is best.

Since social context matters, it is important to utilize the many social contexts God may be
speaking to the individual through. Recognizing negative social contexts helps the discerner
know which to avoid and which to embrace.

Conclusions
This article assists mental health professionals to recognize how they can play a part in
assisting clients with spiritual discernment. They can help clients recognize cognitive traps and
nuances impacting decision making. Mental health professionals are familiar with exercises and
cognitive experiences that enhance the mental faculties used in discernment and are
professionally trained to work with clients in these areas. Also, therapists can help clients learn
more about emotional regulation and the part emotions play in decision making. Finally, by
drawing on studies from social psychology and incorporating spiritual disciplines, the mental
health professional assists the client in perfecting the very sacramental means God uses to speak
into client’s lives. A mental health professional working from a holistically Christian perspective
can provide effective guidance for clients in discerning the will of God. What is most important
is that the individual is guided holistically through the process and not reduced to a purely
cognitive or hyper spiritualized person so that a full sacramental encounter with God may be
experienced.

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Dominick Hankle, Ph.D. is an assistant professor of psychology at Regent University. He

has seventeen years of experience in pastoral ministry and has served as a pastoral counselor,
spiritual director, and private practicing clinician. Dominick's key areas of research focus on the
integration of the Christian faith with psychology. He has authored a number of peer reviewed
articles as well as presented on topics such as discernment, the use of scripture in therapy,
narrative in therapy, and Christian anthropology as a foundation for psychological
inquiry. Along with his teaching and pastoral duties, Dominick is the diocesan theologian for the
Diocese of Richmond and currently lives in Virginia Beach with his wife and three children.

The Journal of Christian Healing, Volume 29, #2, Fall/Winter, 2013

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