Journal of Psychology and Christianity Copyright 2018 Christian Association for Psychological Studies

2018, Vol. 37, No.3, 247-255 ISSN 0733-4273

Can Christians Practice Mindfulness Without

Compromising Their Convictions?
Jonathan Hoover
Regent University

In the past few decades, the social sciences have generated a great deal of research on the topic of
mindfulness, both as a state and as a practice. The mental and physical health benefits of mindfulness
practices are profound, and the excitement generated by these findings has created a bonanza of interest
within and without the psychological research community. The popular psychology, self-improvement,
and corporate development pipelines now brim with mindfulness content. As this focus continues to
take center stage in the forums that deal with contemporary wellness strategies, traditional Christians may
struggle to accept this healthy modality. One of the primary reasons for this is mindfulness’ rooting in
Buddhism and other Middle Eastern mystical religious traditions. The other reason has to do with more
secularized versions of mindfulness in which the non-judgmental component of mindfulness practice
may appear to stand in ideological opposition to the idea of moral standards or absolute truth. As a
result, Christians may feel the practice of mindfulness might require them to deviate from or dishonor
deeply held mainline Christian convictions. Within this paper, the construct of mindfulness is briefly
reviewed along with its health benefits. Thereafter, the seeming disparity between mindfulness and
Christianity is discussed, and a potential way to resolve the apparent dissonance is presented.

The term mindfulness defies a simple defini- the western world spiked (Chambers, Gul-
tion. Over the past few decades, this term has lone, & Allen, 2009; Sun, 2014).
been often used to reference a state, a trait, Many credit Jon Kabat-Zinn with creating a
and a practice (Lutz, Jha, Dunne, & Saron, clarified structure for mindfulness in a reli-
2015). Thus, it is imperative to disclose from giously-neutral context. His prolific work as
the beginning of any discussion about mind- the director of the Stress Reduction Clinic at
fulness that there is more variance between the University of Massachusetts Medical Center
practices and modalities than there are simi- is legendary, and it is uncommon to review a
larities; indeed, there is still significant debate scholarly source on the topic of mindfulness
even among different Buddhist groups about where Kabat-Zinn’s name is not mentioned.
the appropriate approach (Dunne, 2015). Kabat-Zinn (2005b) defines mindfulness as
“…paying attention in a particular way: on
Origins purpose, in the present moment, and nonjudg-
mentally” (p. 4). This definition, while a highly
The earliest writings explicitly about mind- westernized version of mindfulness (Brown et
fulness are dated approximately 400-200 B.C. al., 2015), permeates the landscape of mindful-
(Brown, Creswell, & Ryan, 2015) and are ness literature, often comprising a starting
found within the canon of early Buddhist liter- point for those curious about the discipline.
ature. Before the mid-twentieth century, mind- The common themes running throughout
fulness was not a prominent concept in Kabat-Zinn’s work, and the work of his con-
western culture. Since mindfulness and mid- temporaries, are that mindfulness involves
dle eastern religion seemed inextricably inter- attending to one’s experience within the con-
woven, there was little reason for individuals text of the present moment, that acceptance
adhering to western religions or individuals of experience is crucial, regardless of its
who considered themselves irreligious to con- valence, and that, in some sense, the self has
sider trying the practice. However, psycholog- the capacity to distinguish itself from its
ical and sociological research in the twentieth thoughts, opening the door to simultaneous
century indicated mindfulness was connected metacognition (Brown et al., 2015; Chambers
to positive health outcomes, and interest in et al., 2009; Kabat-Zinn, 2005b).
Correspondence concerning this article should It is noteworthy that Kabat-Zinn’s brand of
be addressed to Jonathan Hoover, Email: mindfulness that has so shaped the psycho-
jhoover5@my.gcu.edu logical and sociological views of the construct

247
248 CAN CHRISTIANS PRACTICE MINDFULNESS WITHOUT COMPROMISING CONVICTIONS

includes humanistic, new-age, and Buddhist Kabat-Zinn’s (2005b) raisin-eating mindfulness

overtones. This is reasonable, given that exercise, basic breathing exercises, walking
Kabat-Zinn (2011) was admittedly influenced meditation, or certain forms of yoga (Brown et
by Buddhist teachers and considered teaching al., 2015).
mindfulness to be his “karmic assignment” (p. These are some of the more common forms
286). Thus, themes that are incompatible with of mindfulness practices, but the full list is
Christianity are unlikely to be missed by the nearly immeasurable. Often, mindfulness prac-
traditional Christian with even a glancing tices receive the most scientific attention,
exposure to a resource like Wherever You Go, since they are usually easier to measure than
There You Are (Kabat-Zinn, 2005b). As will be the state or trait. The immense literature
discussed later in this paper, it may be that addressing mindfulness practices has generally
Christianity has more in common with mind- shown significantly positive outcomes, espe-
fulness in its non-westernized form. cially in the realm of physical and emotional
health. Some of these beneficial outcomes will
Mindfulness as a State be discussed briefly in the next section.
When one is “fully present,” developing an
awareness of their awareness, and approach- The Mindfulness Benefit
ing their experience with a specific attitude Mindfulness is helpful in treating many men-
(the attitude required depends on the model tal and emotional challenges, including
of mindfulness employed), they are engaging depression, anxiety, psychosis, trauma, eating
in a mindful state (Shapiro, Carlson, Astin, & disorders, body-image related emotional con-
Freedman, 2006; Tanay & Bernstein, 2013). cerns, some addictions, attention deficit
Put more abstractly, the state of mindfulness hyperactivity disorder, neuroticism, and many
is an intentional switch “from doing to being others (well documented and excellently
modes” (Chambers et al., 2009, p. 562; Segal, reviewed in Chambers et al., 2009). Addition-
Williams, & Teasdale, 2002). ally, mindfulness may have an impact on
one’s physiology. Mindfulness has proven
Mindfulness as a Trait helpful for individuals struggling with cancer,
chronic pain, psoriasis, and other distressing
Since there is a state of mindfulness, the
physical maladies (Chambers et al., 2009).
question follows: could there be a stable trait
Because of its effectiveness, mindfulness has
of mindfulness? Lutz et al. (2015) points out
been implemented in a wide range of applica-
that while it has become increasingly common
tions. Within the psychological field, mindful-
to accept that mindfulness can be a stable trait
ness has inspired and informed several
within a person, the evidence shows that
relatively new therapeutic models like Mindful-
mindfulness training produces strong gains
ness-Based Cognitive Therapy (MBCT), Mind-
regardless of innate predisposition. Thus, Lutz
fulness-Based Eating Awareness Training
et al. (2015) suggests that the process of mind-
(MB-EAT), Mindfulness-Based Art Therapy
fulness is of greater practical importance than
(MBAT), Mindfulness-Based Relapse Preven-
a possible innate predisposition toward mind-
tion (MBRP), Mindfulness-Based Relationship
fulness. However, the fact remains that there
Enhancement (MBRE), Acceptance and Com-
are some reliable correlates between trait
mitment Therapy (ACT), and Dialectal Behav-
mindfulness measures and five-factor personal-
ior Therapy (DBT; list adapted from Shapiro
ity models (Hanley, 2016), indicating that a
and Carlson, 2009).
nature of mindfulness may exist (this idea is
In the corporate world, a growing number of
not disputed by Lutz et al., 2015).
companies are seeking out mindfulness experts
to train their employees to practice mindfulness
Mindfulness as a Practice (Purser & Milillo, 2015). This reflects both the
Mindfulness practices are attentional and growing popular impression that mindfulness
physiological exercises aimed at achieving a practices have value (even within an occupa-
state of mindfulness (Brown et al., 2015; tional context) and the growing openness with-
McCown, Reibel, & Micozzi, 2016; Shapiro & in some businesses to spiritually-oriented
Carlson, 2009). These include exercises like programs for employees (Shachtman, 2013).
 HOOVER 249

Beyond therapeutic and corporate applica- demanded He instruct her sister to help prepare
tions, mindfulness is now being applied to an the meal. Jesus, knowing she was emotionally
incredibly diverse set of potential contexts. fragmented by stress and concern, graciously
One illustration of this is Springer’s new text- tried to redirect her focus.
book in teaching mindfulness, in which no But the Lord said to her, “My dear
fewer than 22 distinct mindfulness education Martha, you are worried and
contexts are identified and specific teaching upset over all these details! There
procedures introduced (McCown et al., 2016). is only one thing worth being
concerned about. Mary has dis-
Agreement Between Mindfulness and the covered it, and it will not be taken
Christian World View away from her.” (Luke 10:41-42,
Given the nearly viral explosion of content New Living Translation)
on the topic of mindfulness and the growing Here, Jesus indicates that distraction can
levels of public interest (especially for those cause both anxiety and emotional reactivity
concerned with mental and emotional health), and that Mary’s focus shows an appreciation
it is likely that Christians will encounter mind- for what is most important within the present.
fulness teaching. Moreover, it is reasonable to This fits well with the characterization of
expect that Christians would be impressed by mindfulness as switching modes from “doing”
the potential benefits of mindfulness but per- to “being” (Segal et al., 2002). Within this
haps concerned about how the theory of mind- context, it could be said that Mary’s ability to
fulness might contradict their belief system. “be” allowed for her to benefit from an expe-
This is a legitimate apprehension given that the rience that had created anxiety and frustration
Buddhist and Christian faiths differ significantly
for Martha, who was stuck in a “doing” loop.
on key points and that the new-age movement
and Christianity are often seen as highly incom- The Importance of Continuity and
patible. Before delving deeper into the seeming Contentment Throughout Circumstances
disparity, I will attempt to show that a majority and States
of basic mindfulness tenets are actually consis- An often-mentioned component of mindful-
tent with Christian values. ness is an acceptance of circumstances and
states, regardless of their valence (Kabat-Zinn,
The Importance of Minimizing Distrac-
2005b). In a sense, the mindfulness tradition
tions and Prioritizing Awareness
encourages the practitioner to develop a sort
At the root of mindfulness practice is the
of internal peace with situations and feelings,
attempt to direct attention. While in some
even if they may seem threatening or painful
forms of mindfulness the practitioner does not
at first. As will be discussed later in this
necessarily funnel their attention toward an
paper, there is some debate about whether
object, thought, or other focal point, nearly
this acceptance continues indefinitely or if
every form includes the instruction to redirect
value judgments eventually play a role. But in
focus when distracted (Shapiro et al., 2006). In
any case, this idea of initial acceptance and
truth, the ability to lovingly guide one’s atten-
coexistence with realities of different sorts is
tion may be the foundation of all mindfulness
a consistent element in mindfulness teaching.
practices, whether eastern or western, ancient
This idea seems highly comparable with a
or contemporary, religious or irreligious.
construct familiar to Christians called “con-
Scripture repeatedly emphasizes the impor-
tance of focus and indicates the potential tentment.” Consider the words of Paul, who
destructive nature of distraction. For an exam- indicated that, through a process of learning,
ple, one might consider Jesus’s words to Martha he had developed the skill of finding content-
after she lost her temper with him. Martha had ment, regardless of his state or the valence of
been preparing a large meal for Jesus and his his circumstances:
disciples and was overwhelmed by the work- I know both how to have a little,
load. Meanwhile, Martha’s sister didn’t help in and I know how to have a lot. In
the kitchen but instead listened to Jesus’s teach- any and all circumstances I have
ing. Martha accused Jesus of not being con- learned the secret of being con-
cerned with her pressing responsibilities and tent—whether well fed or hungry,
250 CAN CHRISTIANS PRACTICE MINDFULNESS WITHOUT COMPROMISING CONVICTIONS

whether in abundance or in need. hate. And if I do what I do not

(Phil. 4:12, Holman Christian want to do, I agree with the law
Standard Bible) that it is good. So now I am no
While Paul indicates in the next verse that his longer the one doing it, but it is sin
source of contentment is Christ, the important living in me. For I know that noth-
thought within this context is that the goal of ing good lives in me, that is, in my
contentment is strikingly similar to that of flesh. For the desire to do what is
mindfulness. Compare Paul’s statement with good is with me, but there is no
Shapiro and Carlson’s (2009) characterization ability to do it. For I do not do the
of mindfulness: “…mindfulness involves sim- good that I want to do, but I prac-
ply knowing what is arising as it is arising tice the evil that I do not want to
without adding anything to it—without trying do. Now if I do what I do not
to get more of what one wants (pleasure, want, I am no longer the one
security), or pushing away what one doesn’t doing it, but it is the sin that lives
want (e.g., fear, anger, shame)” (p. 5). in me. So I discover this principle:
From an eschatological point of view, the When I want to do what is good,
Christian has a greater reason for acceptance evil is with me. For in my inner
of difficult circumstances than a person who self I joyfully agree with God’s law.
sees no order in the world. If troubles are to But I see a different law in the
be expected on earth (John 16:33), but perfec- parts of my body, waging war
tion in heaven awaits at the end of one’s life against the law of my mind and
(Revelation 21:4), the believer can fight the taking me prisoner to the law of
urge to be reactive. The Christian can view cir- sin in the parts of my body. What
cumstances with patience and acceptance a wretched man I am! Who will
because of their belief in the transcendence of rescue me from this dying body? I
their soul and the perfect hope of their future. thank God through Jesus Christ
our Lord! So then, with my mind I
The Presence of an Observing Ego or
myself am a slave to the law of
Higher Awareness
In nearly every form of mindfulness work, God, but with my flesh, to the law
the participant is encouraged to become of sin. (Rom. 7:15–25, Holman
observant of their own thoughts and aware- Christian Standard Bible)
ness patterns. In a sense, the mindful individ- Here Paul introduces two versions of himself,
ual steps outside their normal thought using the term “I” interchangeably for both.
processing stream to think about how they Paul indicates that it is possible for the “soul”
think, or to process how they process. This to desire God and pursue Him but for his
idea might be problematic for true material- “body and mind to struggle with sin. But in
ists, since their framework doesn’t allow for his ability to even discuss this dichotomy, he
differentiated levels of the self. demonstrates his ability to step outside him-
While those who cannot embrace dualism self long enough to recognize what is hap-
must wrestle with this seeming disparity, those pening within himself. This is a strong
who do see potential for a soul that is separate example of meta-awareness. Consider Paul’s
from the body can easily understand why this words in comparison to Shapiro and Carlson’s
call to strengthen one’s observing ego is help- (2009) description of the process of “reper-
ful. Within the scripture, there is no passage so ceiving: To the extent that a person is able to
clearly indicative of the processing work of the observe the contents of consciousness, he or
observing ego than Romans chapter seven. In she is no longer completely embedded in or
that passage, Paul realizes and communicates fused with such content. For example, if a
that the direction of his soul and the behavior person is able to see it, then that person is no
and thoughts of his body can be, at times, longer merely it; that is, that person must be
opposed to one another. more than it” (p. 96).
For I do not understand what I am Further, Chambers et al. (2009) may be
doing, because I do not practice making a case for the function of the soul
what I want to do, but I do what I when in his review, he says this: “A degree of
 HOOVER 251

space, or a ‘mental gap,’ is thus introduced In the last verse of the above passage is a
between awareness and its objects—and clear warning about being “clever” in one’s
between the stimulus—response relationships “own sight.” Thus, Isaiah affirms the existence
that shape automatic responding… in other of a standard of right and wrong but also cau-
words, we are not our thoughts, feelings, or tions that one’s own standard of right and
experiences” (p. 563). Gethin (2001) makes wrong could be incorrect. This will become
the point that, given the verbiage used in important as, later in this article, the idea of
ancient texts, mindfulness can be thought of discernment may bring mindfulness into
as “guarding” or “standing near” the mind (p. alignment with these tenets of Christianity.
32). As Christians contemplate the fact that The Non-Judgmental Stance of
mindfulness might offer a degree of separa- Mindfulness
tion between thought life and soul life, Geth- Kabat-Zinn emphasizes non-judgment and
in’s point sounds very similar in nature to acceptance as indispensable components of
Solomon’s admonition in Proverbs 4:23 (New mindfulness practices (Kabat-Zinn, 1990,
Living Translation): “Guard your heart above 2005b, 2005a). Keying off this point, Kabat-
all else, for it determines the course of your Zinn (2005b) emphasizes the importance of
life.” Here, it seems Solomon may be talking developing insight through mindfulness, but
about mindfulness centuries before the first the source of this insight does not come from
Buddhist writings reference it. a higher power or a moral or ethical code,
but from other sources such as one’s bodily
The Tension Between Absolute Morality experience, one’s existential insight, or one’s
and Mindfulness' Non-Judgmental Stance random thoughts during meditation.
As is clear from the preceding section, there Kabat-Zinn’s flavor of mindfulness seems to
is much common ground between Christianity flatten the concepts of right and wrong, neu-
and the major tenets of mindfulness. However, tralizing them within the context of mindful
there is one theme in modern mindfulness behavior and practice. Additionally, despite
training (especially that of western traditions) the fact that Kabat-Zinn’s MBSR is billed as
that is likely to create discomfort in those hold- being irreligious, Buddhist and humanist
themes are quite present in his writings,
ing traditional Christian views: the repeated
although one may successfully argue they are
emphasis that mindfulness hinges on a non-
not treated as fundamental, nor are they
judgmental stance toward experience.
taught dogmatically.
The Divine Moral Code of Christianity
While the existence of absolute truth is still A Potential Mediator of the Incongruence
a topic of debate (even on seminary campus- Understandably, Christians might feel some
es), let it be assumed for the purposes of this ambivalence toward mindfulness as a life
paper that the average Christian is likely to value and practice. If, in order to espouse
espouse a view that recognizes both the exis- mindfulness, Christians must accept the Bud-
tence of right and wrong, and the importance dhist belief that life is illusory, or the human-
of correctly differentiating the two. The istic belief that right and wrong are mostly
prophet Isaiah substantiates this viewpoint concepts invented by society rather than
with a direct warning: polar realities, they are unlikely to do so.
Woe to those who call evil good However, the good news is that these beliefs
and good evil, who substitute are not critical to mindfulness. In fact, tradi-
darkness for light and light for tional Buddhist teaching refutes the idea that
darkness, who substitute bitter for mindfulness requires no logical judgment to
sweet and sweet for bitter. be applied to experience.
Presently, the author will suggest that moral
Woe to those who are wise in absolutes and critical thinking may be
their own opinion and clever in employed within the context of mindfulness as
their own sight. (Isa. 5:20–21, Hol- a result of exercising what is sometimes referred
man Christian Standard Bible) to in mindfulness literature as “discernment.”
252 CAN CHRISTIANS PRACTICE MINDFULNESS WITHOUT COMPROMISING CONVICTIONS

The Essential Nature of Discernment relatively clear conclusion: traditional mindful-

Mindfulness is not a values-neutral exercise, ness demands a suspension of rash, illogical,
or at least, it needn’t be. Consider what Cham- passionate, and biased judgment, putting one’s
bers et al. (2009) says regarding this: “An “knee-jerk” reaction on hold and encouraging
awareness of awareness itself allows the indi- meta-awareness that should, in theory, lead to
vidual to consciously attend to thoughts, emo- greater discernment, healthier adjustment to cir-
tions, and action tendencies…that are cumstances, and wiser life approaches. As such,
concordant with their values and likely to pro- mindfulness is a path of escape from one’s
duce adaptive behaviors and psychological states “conditioned ‘emotional reactions, evaluations,
[emphasis added] in any given context” (p. judgments and conceptual overlays’” (Wallace &
563). Purser and Milillo (2015) have it this way: Bodhi as cited in Shapiro & Carlson, 2009, p. 5).
“Buddhist mindfulness is not nec- Shapiro and Carlson (2009) put it this way: “At
essarily devoid of discrimination, the deepest level, mindfulness is about free-
evaluation, or judgment—a com- dom: freedom from reflexive patterns, freedom
mon misinterpretation which from reactivity, [emphasis added] and ultimate-
obscures the role mindfulness ly, freedom from suffering” (p. 7).
plays as an integrated path factor, From a neurological standpoint, the mindful
[which] when properly cultivated approach helps reduce the limbic dominance
and developed, can discern that exists in individuals who might otherwise
wholesome/skillful (kusala) and be reactive and given to neurotic interpreta-
healthy states of mind from those tion of events, encouraging stronger interac-
which are unwholesome and tion between the amygdala and prefrontal
harmful (akusala)…” (p. 7). cortex, and even increasing cortical volume
among some practitioners (Chambers et al.,
In Shapiro and Carlson (2009), the authors 2009; Hölzel et al., 2011; Lazar et al., 2005;
provide a tremendously well-sourced review Shapiro & Carlson, 2009).
of the importance of discernment within the Chambers et al. (2009) suggest that mindful-
traditional Buddhist mindfulness tradition. ness is an effective way of achieving some-
While the salient passages are too many to thing elsewhere referred to as emotion
quote here, the following remark is especial- regulation, or ER. In fact, Chambers is con-
ly helpful: vinced that the nexus may be so strong that he
“Mindful awareness involves an uses the term “Mindful Emotion Regulation” as
open receptive attention, but it is a construct to describe the nature, mecha-
also a discerning attention, which nisms, and suggested process of a mindfulness
invites insight. It allows one to see integrated approach to emotion regulation.
clearly which experiences lead to The mechanism by which mindfulness
greater suffering for oneself and reduces limbic reactivity and increases pre-
others, and which do not.” (p. 6) frontal mediation—and by extension regulates
emotion—is not completely understood. How-
How Can Non-Judgment be Compatible ever, Shapiro and Carlson (2009) propose that
with Discernment? the underlying potent factor is “reperceiving,”
It might seem the author has painted himself a sort of shift in perception from what the ini-
into a corner, indicating that non-judgment tial and instinctive interpretation would have
and discernment are both part of mindfulness, been, had it not been paused by mindful prac-
since the two concepts seem to stand in oppo- tices. This seems highly plausible, but Cham-
sition to one another. But it is key to under- bers et al. (2009) point out that a generic
stand the difference between the two ideas. emotional regulation “reappraisal” might
Operationally, one might consider judgment include avoidance or inaccurate characteriza-
to be reactive behavior, similar to Kahneman’s tion of a painful or problematic experience,
“type one” thinking, and discernment should be thus not keeping with the idea that mindful-
considered to be more metered, logical, cortical ness holds or contains the reality, be it nega-
thinking, or Kahneman’s “type two” thinking tive or positive. These two viewpoints need
(Kahneman, 2013). When the literature is not be seen as contradictory. There is no rea-
reviewed and taken as a whole, it leads to this son why a mindful reperceiving could not be
 HOOVER 253

the mechanism of emotional regulation present and “contextualistic” behavioral therapies the
in mindfulness simply because it is possible for third (Hayes, Luoma, Bond, Masuda, & Lillis,
reperceiving to occur in a non-mindful way. 2006). This third wave of behavioral therapies
The Bible frequently emphasizes the impor- includes Acceptance and Commitment Thera-
tance of slowing down one’s reactivity and py (ACT), Mindfulness Based Cognitive Ther-
processing the transcendent reality within an apy (MBCT), and Dialectical Behavior
experience. Consider, for instance. the biblical Therapy (DBT), among others.
mandate to “Stop your fighting—and know that The effectiveness of these therapies, and
I am God, exalted among the nations, exalted the rapidly growing body of literature sup-
on the earth” (Psalm 46:10, Holman Christian porting them, has appropriately created a
Standard Bible) or the Proverb that advises: strong acceptance of their use within the sec-
“The one who gives an answer before he lis- ular field. Unfortunately, if Christian clinicians
tens—this is foolishness and disgrace for him” are reticent to engage in any form of mindful-
(Proverbs 18:13, Holman Christian Standard ness, they may be stalled in aging modalities
Bible). Consider also the call to mindful reper- with declining justification for their usage.
ception in Moses’ instructions to the children of A recognition of the compatibility between
Israel before crossing the Red Sea: “But Moses mindfulness and Christianity should provide a
said to the people, ‘Don’t be afraid. Stand firm platform for Christian clinicians to remain true
and see the Lord’s salvation, He will provide to their faith while offering their clients mod-
for you today; for the Egyptians you see today, ern, evidence-based care. The particulars of
you will never see again. The Lord will fight for how specific third-wave therapies can be
you; you must be quiet’” (Exodus 14:13–14, viewed from a Christian perspective are
Holman Christian Standard Bible). beyond the scope of this article, but have been
Passages of this sort demonstrate how the thoughtfully examined by Tan and colleagues
idea of non-judgment can be safe for Chris- (Hathaway & Tan, 2009; Rosales & Tan, 2016,
tians to approach. Christians are to be exceed- 2017; Tan, 2011). Of note, while Tan (2011)
ingly cautious about using their own snap mentions that minor accommodations to mind-
judgments (Matthew 7:1; Matthew 26:52; fulness-based therapies may be necessary for
Matthew 7:5), but in this non-judgmental pos- Christian clients, his work shows no irreconcil-
ture, Christians can still align their sense of ability between mindful psychotherapeutic
right and wrong with God’s judgments which, approaches and Christianity, but rather a broad
according to Scripture, are always right (2 base of agreement between the two.
Thessalonians 1:5). Thus, if one thinks of While empirical research into the effective-
judgment as limbically oriented, reactive, ness of Christian-faith-accommodative mind-
uncalibrated, and not necessarily characteristic fulness therapeutic treatments is still in its
of one’s deepest values and character, even infancy, the initial indications are quite good.
the most traditional Christian can see judg- For example, Garzon and Ford (2017)
ment as undesirable. But, while rejecting judg- recently investigated the usage of their Chris-
ment, the Christian must hold on to tian Accommodative Mindfulness training in a
discernment, which could be described as randomized sample of Christian college stu-
dents and found that stress was reduced to a
faith and belief—informed, cortically oriented,
greater and more consistent extent in the
responsive, calibrated, and characteristic of
Christian accommodative mindfulness training
one’s values.
group as compared with the conventional
mindfulness training group.
Psychotherapeutic Application
Even for clinicians who may still struggle
Perhaps the greatest gains to be made by with the term “mindfulness” or find the link to
Christian acceptance of mindfulness are in the middle-eastern meditation untenable, there are
area of psychotherapy. The progress in options for integrating mindful principles into
behavioral therapy over the course of the last therapy. Knabb (2012) provides an alternative
several decades has been divided by histori- in the form of “centering prayer,” the origins of
ans into three segments. “Traditional” behav- which are tied to Catholic mysticism, which
ioral therapies comprise the first “wave,” might be more palatable for a mindfulness-
“cognitive” behavioral therapies the second, wary Christian practitioner.
254 CAN CHRISTIANS PRACTICE MINDFULNESS WITHOUT COMPROMISING CONVICTIONS

Summary Kabat-Zinn, J. (2005b). Wherever you go, there you

are: Mindfulness meditation in everyday life. New
Having reviewed the salient literature, it is York, NY: Hachette Books.
clear that a platform does exist for Christians Kabat-Zinn, J. (2011). Some reflections on the ori-
to practice mindfulness and for Christian clini- gins of MBSR, skillful means, and the trouble
cians to adopt mindful therapy models with- with maps. Contemporary Buddhism, 12,
out in some way compromising their faith or 281–306. doi:10.1080/14639947.2011.564844
conscience. Further, it is clear that, in many Kahneman, D. (2013). Thinking, fast and slow. New
ways, the basic tenets of mindfulness are com- York, NY: Farrar, Straus and Giroux.
patible with and even complementary to a Knabb, J. J. (2012). Centering prayer as an alterna-
Christian worldview. tive to mindfulness-based cognitive therapy for
depression relapse prevention. Journal of Reli-
gion and Health, 51, 908–924.
doi:10.1007/s10943-010-9404-1
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Author
Jonathan Hoover is the associate pastor at
NewSpring Church in Wichita, Kansas. He holds a
Bachelor of Science degree in psychology from Liber-
ty University, a Master of Science degree in general
psychology from Regent University, and is currently a
student in Grand Canyon University’s Ph.D. in
industrial and organizational psychology program.
Jonathan’s primary area of interest is the impact of
chronic stress on top-tier organizational leaders.
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